The Council of Trent examin'd and disprov'd by Catholick tradition in the main points in controversie between us and the Church of Rome with a particular account of the times and occasions of introducing them : Part 1 : to which a preface is prefixed concerning the true sense of the Council of Trent and the notion of transubstantiation.
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1688
        
      
       Approx. 415 KB of XML-encoded text transcribed from 100 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-08 (EEBO-TCP Phase 1).
         A61532
         Wing S5569
         ESTC R4970
         12898747
         ocm 12898747
         95209
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A61532)
         Transcribed from: (Early English Books Online ; image set 95209)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 728:24)
      
       
         
           
             The Council of Trent examin'd and disprov'd by Catholick tradition in the main points in controversie between us and the Church of Rome with a particular account of the times and occasions of introducing them : Part 1 : to which a preface is prefixed concerning the true sense of the Council of Trent and the notion of transubstantiation.
             Stillingfleet, Edward, 1635-1699.
          
           
             The second edition corrected; with an appendix in answer to some late passages of J.W. of the Society of Jesus, concerning the prohibiting of Scripture in vulgar languages.
          
           [2], xxiii, [5], 163 p.
           
             Printed for H. Mortlock ...,
             London :
             1688.
          
           
             Includes bibliographical references.
             Advertisement: p. [148].
             Reproduction of original in Duke University Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Catholic Church -- Controversial literature.
           Council of Trent (1545-1563)
           Transubstantiation.
        
      
    
     
        2004-02 TCP
        Assigned for keying and markup
      
        2004-03 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2004-04 Emma (Leeson) Huber
        Sampled and proofread
      
        2004-04 Emma (Leeson) Huber
        Text and markup reviewed and edited
      
        2004-07 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           THE
           Council
           of
           Trent
           EXAMIN'D
           and
           DISPROV'D
           BY
           
             Catholick
             Tradition
          
           .
           In
           the
           main
           Points
           in
           Controversie
           between
           Us
           and
           the
           
             Church
             of
             Rome
          
           ;
           WITH
           A
           Particular
           Account
           of
           the
           Times
           and
           Occasions
           of
           introducing
           them
           ;
           PART
           I.
           To
           which
           a
           PREFACE
           is
           prefixed
           concerning
           the
           true
           Sense
           of
           the
           Council
           of
           Trent
           and
           the
           Notion
           of
           Transubstantiation
           .
        
         
           
             The
             Second
             Edition
             Corrected
          
           .
           WITH
           An
           APPENDIX
           in
           Answer
           to
           some
           late
           Passages
           of
           J.
           W.
           of
           the
           Society
           of
           Jesus
           ,
           Concerning
           the
           Prohibiting
           of
           Scripture
           in
           Vulgar
           Languages
           .
        
         
           LONDON
           ,
           Printed
           for
           
             H.
             Mortlock
          
           at
           the
           Phoenix
           in
           S.
           Pauls
           Church-yard
           ,
           1688.
           
        
      
       
         
         
         
           THE
           PREFACE
           .
        
         
           THere
           is
           it
           seems
           a
           Train
           in
           Controversies
           ,
           as
           well
           as
           in
           Thoughts
           ;
           one
           thing
           still
           giving
           a
           start
           to
           another
           ;
           Conferences
           produce
           
             Letters
             ;
             Letters
             ,
             Books
          
           ;
           and
           one
           Discourse
           gives
           Occasion
           for
           another
           .
           For
           this
           follows
           the
           former
           as
           a
           necessary
           Pursuit
           of
           the
           same
           Argument
           against
           Tradition
           .
        
         
           
             I.
             S.
          
           in
           his
           last
           Letter
           ,
           had
           vouched
           the
           Authority
           of
           the
           Council
           of
           Trent
           proceeding
           upon
           Tradition
           ,
           and
           he
           instanced
           in
           three
           Points
           ,
           
             Transubstantiation
             ,
             Sacramental
          
           
           Confession
           and
           
             Extreme
             Unction
          
           .
           The
           Examination
           of
           this
           I
           thought
           fit
           to
           reserve
           for
           a
           Discourse
           by
           it self
           ;
           wherein
           ,
           instead
           of
           confining
           my Self
           to
           those
           three
           Particulars
           ,
           I
           intend
           to
           go
           through
           the
           most
           material
           Points
           there
           established
           ,
           and
           to
           prove
           from
           the
           most
           Authentick
           Testimonies
           ,
           that
           there
           was
           no
           
             true
             Catholick
             Tradition
          
           for
           any
           of
           them
           .
           And
           if
           I
           can
           make
           good
           what
           I
           have
           undertaken
           ,
           I
           shall
           make
           the
           Council
           of
           Trent
           it
           Self
           the
           great
           Instance
           against
           the
           Infallibility
           of
           Tradition
           .
        
         
           This
           is
           a
           new
           Undertaking
           ;
           which
           the
           impetuousness
           of
           our
           Adversaries
           setting
           up
           Tradition
           for
           the
           Ground
           of
           their
           Faith
           ,
           hath
           brought
           me
           to
           .
           But
           besides
           the
           shewing
           that
           really
           they
           have
           not
           Tradition
           on
           their
           side
           ;
           I
           have
           endeavoured
           to
           trace
           the
           several
           steps
           and
           to
           set
           down
           the
           Times
           and
           Occasions
           of
           Introducing
           those
           Points
           which
           
           have
           caused
           that
           unhappy
           breach
           in
           the
           Christian
           world
           ,
           whose
           sad
           effects
           we
           daily
           see
           and
           lament
           ,
           But
           have
           little
           hopes
           to
           see
           remied
           ,
           till
           these
           new
           Points
           be
           discarded
           and
           Scripture
           interpreted
           by
           truely
           
             Catholick
             Tradition
          
           ,
           be
           made
           the
           Standard
           of
           Christian
           Communion
           .
        
         
           I
           do
           not
           pretend
           ,
           that
           all
           these
           Points
           came
           in
           at
           one
           Time
           or
           in
           the
           same
           Manner
           ;
           for
           some
           Errours
           and
           Corruptions
           came
           in
           far
           more
           early
           ;
           some
           had
           the
           favour
           of
           the
           Church
           of
           Rome
           in
           a
           higher
           degree
           ;
           some
           were
           more
           generally
           received
           in
           the
           Practice
           of
           the
           Church
           in
           later
           times
           ,
           than
           others
           ;
           and
           some
           were
           merely
           
             School
             Points
          
           before
           the
           Council
           of
           Trent
           ,
           but
           as
           far
           as
           the
           Thomists
           and
           Scotists
           could
           be
           made
           to
           agree
           there
           against
           the
           Reformers
           ,
           these
           passed
           for
           Articles
           of
           Faith.
           For
           ,
           this
           was
           one
           of
           the
           great
           Arts
           of
           that
           Council
           to
           draw
           up
           their
           Decrees
           in
           such
           Terms
           ,
           as
           should
           leave
           Room
           enough
           for
           Eternal
           Wranglings
           among
           themselves
           ,
           provided
           they
           agreed
           in
           doing
           the
           business
           effectually
           against
           the
           Hereticks
           ,
           as
           they
           are
           pleased
           to
           call
           them
           .
           I
           therefore
           forbear
           to
           urge
           these
           as
           Points
           of
           Faith
           ,
           which
           have
           been
           freely
           debated
           among
           themselves
           since
           the
           Council
           of
           Trent
           ,
           without
           any
           Censure
           .
           We
           have
           enough
           in
           the
           plain
           Decrees
           and
           Canons
           of
           that
           Council
           ,
           without
           medling
           with
           any
           School-Points
           .
           And
           so
           I
           cannot
           be
           charged
           with
           Misrepresenting
           .
        
         
           The
           great
           Debate
           of
           late
           hath
           been
           about
           the
           
             true
             Exposition
          
           of
           the
           Points
           there
           defined
           ;
           and
           for
           my
           part
           ,
           I
           am
           content
           to
           yield
           to
           any
           just
           and
           reasonable
           Methods
           of
           giving
           the
           
             true
             sense
          
           of
           them
           .
           And
           such
           I
           conceive
           these
           to
           be
           ,
        
         
           I.
           Where
           the
           Council
           of
           Trent
           makes
           use
           of
           Words
           in
           a
           strict
           and
           
             limited
             Sense
          
           ,
           there
           it
           is
           unreasonable
           to
           understand
           them
           in
           a
           large
           and
           
             improper
             Sense
          
           .
           As
           for
           instance
           ,
           
             Sess.
             6.
          
           c.
           26.
           
           It
           decrees
           that
           Justified
           Persons
           
           do
           
             verè
             promerere
          
           ;
           truely
           merit
           Eternal
           Life
           ;
           and
           
             Can.
             32.
          
           there
           is
           an
           Anathema
           against
           him
           who
           denies
           
             true
             Merit
             in
             the
             good
             Works
             of
             justified
             Persons
             ,
             both
             as
             to
             Increase
             of
             Grace
             and
             Eternal
             Life
             .
          
           There
           is
           no
           one
           conversant
           in
           Ancient
           Writers
           ,
           but
           knows
           that
           there
           was
           a
           large
           and
           improper
           Sense
           of
           the
           Word
           Merit
           ;
           but
           how
           is
           it
           impossible
           to
           apply
           that
           Sense
           ,
           where
           such
           Care
           is
           taken
           ,
           that
           it
           may
           be
           understood
           in
           a
           strict
           and
           limited
           Sense
           ?
           If
           the
           Council
           had
           left
           the
           Word
           in
           its
           General
           Sense
           ,
           there
           might
           have
           been
           Reason
           to
           have
           given
           the
           fairest
           Interpretation
           to
           it
           ;
           but
           when
           it
           is
           certainly
           known
           ,
           that
           there
           had
           been
           a
           difference
           of
           Opinions
           in
           the
           Church
           of
           Rome
           about
           
             true
             and
             proper
             Merit
          
           ,
           and
           that
           which
           was
           not
           (
           however
           it
           were
           called
           ,
           )
           and
           the
           Council
           declares
           for
           the
           former
           ,
           no
           man
           of
           understanding
           can
           believe
           that
           onely
           the
           
             improper
             Sense
          
           was
           meant
           by
           it
           .
           As
           in
           the
           Point
           of
           the
           Eucharist
           when
           the
           Council
           declares
           that
           the
           words
           of
           Christ
           ,
           
             This
             is
             my
             Body
          
           ,
           are
           
             truely
             and
             properly
          
           to
           be
           understood
           ;
           Would
           it
           not
           be
           thought
           strange
           for
           any
           one
           to
           say
           ,
           that
           the
           Council
           notwithstanding
           might
           mean
           that
           Christ's
           Words
           may
           be
           figuratively
           understood
           ?
           And
           we
           must
           take
           the
           
             true
             notion
          
           of
           Merit
           not
           from
           any
           large
           expressions
           of
           the
           Ancients
           ,
           but
           from
           the
           Conditions
           of
           
             true
             and
             proper
             Merit
          
           among
           themselves
           .
           But
           of
           this
           at
           large
           afterwards
           .
           So
           as
           to
           the
           Notion
           of
           Sacraments
           ;
           every
           one
           knows
           how
           largely
           that
           Word
           was
           taken
           in
           Ancient
           Writers
           ;
           but
           it
           would
           be
           absurd
           to
           understand
           the
           Council
           of
           Trent
           in
           that
           Sense
           ,
           when
           
             Sess.
             6.
             
             Can.
             1.
             
             De
             Sacramentis
             ,
          
           it
           denounces
           an
           Anathema
           not
           merely
           against
           him
           
             that
             denies
             seven
             Sacraments
          
           ;
           but
           against
           him
           
             that
             doth
             not
             hold
             every
             one
             of
             them
             to
             be
             truely
             and
             properly
             a
             Sacrament
             .
          
           And
           in
           the
           Creed
           of
           
             Pius
             IV.
          
           one
           Article
           is
           ,
           that
           there
           are
           
             seven
             true
             and
             proper
             Sacraments
          
           How
           vain
           a
           thing
           then
           were
           it
           for
           any
           
           to
           Expound
           the
           Sacraments
           in
           a
           large
           and
           improper
           Sense
           ?
        
         
           II.
           Where
           the
           Council
           of
           Trent
           hath
           not
           declared
           it self
           ,
           but
           it
           is
           fully
           done
           in
           the
           Catechism
           made
           by
           its
           Appointment
           ,
           we
           ought
           to
           look
           on
           that
           ,
           as
           the
           
             true
             Sense
          
           of
           the
           Council
           .
           As
           in
           the
           Case
           of
           the
           Sacraments
           ;
           the
           Council
           never
           declares
           what
           it
           means
           by
           
             true
             and
             proper
             Sacraments
          
           ;
           but
           the
           Catechism
           makes
           large
           and
           full
           amends
           for
           this
           Defect
           .
           For
           after
           it
           hath
           mention'd
           the
           
           use
           of
           the
           Word
           in
           Profane
           and
           Sacred
           Writers
           ,
           it
           sets
           down
           the
           Sense
           of
           it
           according
           to
           their
           Divines
           for
           
             a
             sensible
             sign
             which
             conveys
             the
             Grace
             which
             it
             signifies
             .
          
           And
           after
           a
           large
           Explication
           of
           the
           Nature
           of
           Signs
           ,
           it
           gives
           this
           Description
           of
           a
           true
           and
           proper
           Sacrament
           ,
           
             that
             it
             is
             a
             sensible
             thing
             ,
             which
             by
             Divine
             Institution
             not
             only
             hath
             the
             force
             of
             signifying
             but
             of
             causing
             Grace
             .
          
           And
           to
           shew
           the
           Authority
           of
           this
           Catechism
           for
           explicating
           the
           Doctrine
           of
           the
           Sacraments
           we
           need
           only
           to
           look
           into
           
             Sess.
             24.
             c.
             7.
             de
             Reform
             .
             where
             it
             is
             required
             that
             the
             People
             be
             instructed
             in
             the
             Sacraments
             according
             to
             ●it
             .
          
           It
           is
           supposed
           that
           the
           Catechism
           was
           appointed
           to
           be
           made
           in
           the
           
             18th
             Ses●ion
          
           at
           the
           Instigation
           of
           
             Carolus
             Borromaeus
          
           ,
           (
           since
           Canonized
           )
           but
           it
           was
           not
           finished
           while
           the
           Council
           sate
           ,
           and
           therefore
           
             Sess.
             25.
             it
             was
             refer'd
             to
             the
             Judgment
             and
             Authority
             of
             the
             Pope
             .
          
           I
           confess
           therefore
           it
           hath
           not
           a
           
             Conciliar
             Authority
          
           stamped
           upon
           it
           ,
           but
           it
           hath
           a
           sort
           of
           
             transfused
             Infallibility
          
           ,
           as
           far
           as
           they
           could
           convey
           it
           ;
           and
           as
           much
           as
           a
           Council
           hath
           ,
           when
           it
           borrows
           it
           from
           the
           
             Popes
             Confirmation
          
           .
           It
           was
           near
           two
           Tears
           hammering
           at
           
             Trent
             ,
             viz.
          
           from
           26.
           of
           
             Feb.
             1562.
          
           to
           
             Decemb.
             1563.
          
           when
           the
           Council
           rose
           ;
           Afterwards
           ,
           it
           was
           preparing
           at
           Rome
           three
           Years
           longer
           ,
           and
           then
           presented
           to
           the
           Pope
           to
           be
           approved
           ,
           and
           published
           by
           his
           Authority
           ,
           after
           it
           had
           been
           
           carefully
           review'd
           by
           
             Cardinal
             Sirlet
             ,
             Borromeo
          
           ,
           and
           others
           ;
           and
           hath
           since
           been
           universally
           received
           in
           the
           
             Roman
             Church
          
           ;
           so
           that
           we
           can
           have
           no
           more
           Authentick
           Exposition
           of
           the
           Sense
           of
           the
           Council
           of
           Trent
           ,
           than
           what
           is
           contained
           in
           that
           Cat●chism
           .
        
         
           III.
           Where
           the
           Council
           of
           Trent
           declares
           a
           thing
           in
           general
           to
           be
           lawfull
           and
           due
           ,
           but
           doth
           not
           express
           the
           manner
           of
           it
           ,
           that
           is
           to
           be
           understood
           from
           the
           generally
           receiv'd
           and
           allowed
           Practices
           at
           that
           time
           .
           For
           ,
           otherwise
           the
           Council
           must
           be
           charged
           with
           great
           unfaithfulness
           in
           not
           setting
           down
           and
           correcting
           publick
           and
           notorious
           Abuses
           ,
           when
           it
           mention'd
           the
           things
           themselves
           and
           some
           Abuses
           about
           them
           .
           As
           in
           the
           
             25th
             Session
          
           ,
           concerning
           
             Purgatory
             ,
             Invocation
             of
             Saints
             ,
             Worship
             of
             Images
          
           and
           Relicks
           ,
           it
           goes
           no
           farther
           than
           
             that
             the
             sound
             Doctrine
             be
             taught
             ,
             that
             Saints
             are
             to
             be
             Invocated
             ,
             Images
             and
             Relicks
             to
             be
             Worship'd
          
           ;
           but
           never
           defines
           what
           
             that
             sound
             Doctrine
          
           is
           ,
           what
           bounds
           are
           to
           be
           set
           in
           the
           
             Worship
             of
             Saints
             ,
             Images
          
           and
           Relicks
           ,
           which
           it
           is
           unlawfull
           to
           exceed
           .
           So
           that
           in
           this
           Case
           ,
           we
           have
           no
           other
           way
           to
           judge
           of
           the
           Meaning
           of
           the
           Council
           ,
           but
           by
           comparing
           the
           
             Publick
             and
             Allow'd
             Practices
          
           of
           the
           Church
           with
           the
           General
           Decrees
           of
           the
           Council
           .
           And
           we
           have
           this
           farther
           Reason
           for
           it
           ,
           that
           we
           are
           told
           by
           the
           latest
           Expositors
           of
           it
           ,
           that
           the
           Sense
           of
           the
           Church
           in
           
             speculative
             Points
          
           ,
           is
           to
           be
           taken
           from
           
             Publick
             Practices
          
           .
           For
           ,
           thus
           one
           of
           them
           expresses
           himself
           ,
           
             Moreover
             ,
             even
             her
             Speculative
          
           
           
             Doctrines
             are
             so
             mixed
             with
             Practical
             Ceremonies
             ,
             which
             represent
             them
             to
             the
             Vulgar
             ,
             and
             instruct
             even
             the
             meanest
             Capacities
             in
             the
             abstrusest
             Doctrines
             ,
             that
             it
             seems
             ever
             impossible
             to
             make
             an
             alteration
             in
             her
             Doctrine
             without
             abrogating
             her
             Ceremonies
             ,
             or
             changing
             her
             constant
             Practices
             .
          
        
         
         
           IV.
           Where
           the
           Decrees
           of
           the
           Council
           ,
           are
           not
           sufficiently
           clear
           ,
           there
           we
           must
           take
           in
           the
           Canons
           to
           make
           the
           Sense
           more
           plain
           .
           This
           Rule
           I
           take
           from
           the
           Council
           it self
           ,
           which
           in
           the
           
             6th
             Session
          
           ,
           just
           before
           the
           Canons
           saith
           ,
           
             that
             those
             are
             added
             ,
             that
             all
             may
             know
             not
             only
             what
             they
             are
             to
             hold
             and
             follow
             ,
             but
             what
             they
             are
             to
             shun
             and
             avoid
             .
          
           As
           in
           the
           famous
           Instance
           of
           Transubstantiation
           ;
           suppose
           ,
           that
           the
           Words
           of
           the
           Decree
           do
           not
           determine
           expresly
           the
           Modus
           ;
           yet
           it
           is
           impossible
           for
           any
           one
           to
           doubt
           of
           it
           who
           looks
           into
           the
           Canon
           ,
           which
           denounces
           an
           Anathema
           against
           him
           ,
           not
           only
           that
           
             denies
             Transubstantiation
          
           ,
           but
           that
           
             asserts
             the
             substance
             of
             Bread
             and
          
           
           
             Wine
             to
             remain
             after
             Consecration
          
           .
           Therefore
           he
           that
           asserts
           Transubstantiation
           according
           to
           the
           Council
           of
           Trent
           ,
           must
           hold
           it
           in
           such
           a
           manner
           ,
           as
           thereby
           to
           understand
           
             that
             the
             Substance
             of
             Bread
             and
             Wine
             doth
             not
             remain
             .
          
           Otherwise
           he
           is
           under
           an
           Anathema
           by
           the
           express
           Canon
           of
           the
           Council
           .
        
         
           Therefore
           it
           is
           so
           far
           from
           being
           a
           
             fatal
             Oversight
          
           ,
           (
           as
           a
           late
           Author
           expresses
           it
           ,
           )
           
             to
             say
             that
             the
             Council
             of
             Trent
             hath
             determin'd
             the
             Modus
             of
             the
             Real
             Presence
             ,
          
           that
           no
           man
           who
           is
           not
           resolved
           
             to
             oversee
             it
          
           can
           be
           of
           another
           Opinion
           .
           And
           herein
           the
           Divines
           of
           the
           Church
           of
           Rome
           do
           agree
           with
           us
           ,
           viz.
           that
           the
           particular
           Modus
           is
           not
           only
           determin'd
           by
           the
           Council
           ,
           but
           that
           it
           is
           a
           Matter
           of
           Faith
           to
           all
           Persons
           of
           the
           Communion
           of
           that
           Church
           .
           As
           not
           only
           appears
           from
           the
           
             2d
             Canon
          
           ,
           but
           from
           the
           very
           Decree
           it self
           ,
           
             Sess.
             13.
             ch
             .
             4.
          
           
        
         
           
             The
             holy
             Synod
             declares
             ,
             that
             by
             Consecration
             of
             the
             Bread
             and
             Wine
             ,
             there
             is
             a
             Conversion
             of
             the
             whole
             Substance
             of
             the
             Bread
             into
             the
             Substance
             of
             the
             Body
             of
             Christ
             ,
             and
             of
             the
             whole
             Substance
             of
             the
             Wine
             into
             the
             Substance
             of
             his
             Blood
             ,
             which
             Conversion
             is
             fitly
          
           
           
             and
             properly
             by
             the
             holy
             Catholick
             Church
             called
             Transubstantiation
             .
          
           In
           which
           Words
           the
           Council
           doth
           plainly
           express
           the
           Modus
           of
           the
           
             Real
             Presence
          
           to
           be
           ,
           not
           by
           a
           Presence
           of
           
             Christ's
             Body
          
           together
           with
           the
           
             Substance
             of
             the
             Bread
          
           ,
           as
           the
           Lutherans
           held
           ,
           but
           by
           a
           
             Conversion
             of
             the
             whole
             Substance
             of
             the
             Bread
             into
             the
             Substance
             of
             the
             Body
             ,
          
           &c.
           
           And
           since
           there
           were
           different
           Manners
           of
           understanding
           this
           
             Real
             Presence
          
           ,
           if
           the
           Council
           did
           not
           Espouse
           one
           so
           ,
           as
           to
           reject
           the
           other
           as
           Heretical
           ;
           then
           it
           is
           impossible
           to
           make
           the
           Lutheran
           Doctrine
           to
           be
           declared
           to
           be
           Heretical
           ,
           i.
           e
           ,
           unless
           the
           Council
           did
           determine
           the
           Modus
           of
           the
           
             Real
             Presence
          
           .
           For
           ,
           if
           it
           did
           not
           ,
           then
           notwithstanding
           the
           Decrees
           and
           Canons
           of
           the
           Council
           of
           Trent
           ,
           Persons
           are
           at
           liberty
           to
           believe
           either
           Transubstantiation
           or
           Consubstantiation
           ,
           which
           I
           think
           no
           
             Roman
             Catholick
          
           will
           allow
           .
        
         
           But.
           it
           is
           said
           ,
           that
           the
           meaning
           of
           the
           Decree
           is
           ,
           
             that
             the
             Real
             Presence
             is
             not
             to
             be
             understood
             after
             a
             Natural
             ,
             but
             a
             Sacramental
             Manner
          
           ;
           But
           doth
           it
           not
           plainly
           tell
           us
           ,
           how
           that
           
             Sacramental
             Manner
          
           is
           to
           be
           understood
           ,
           
             viz.
             by
             a
             Conversion
             of
             the
             whole
             Substance
             of
             the
             Bread
             into
             the
             whole
             Substance
             of
             the
             Body
             ,
          
           &c.
           
           And
           if
           other
           ways
           be
           possible
           ,
           and
           all
           others
           be
           rejected
           ,
           then
           this
           particular
           Modus
           must
           be
           determin'd
           .
        
         
           I
           grant
           ,
           that
           the
           Council
           doth
           not
           say
           ,
           
             there
             is
             an
             Annihilation
             of
             the
             Elements
          
           ;
           and
           I
           know
           no
           Necessity
           of
           using
           that
           Term
           ,
           for
           that
           which
           is
           supposed
           to
           be
           turned
           into
           another
           thing
           cannot
           properly
           be
           said
           to
           be
           Annihilated
           (
           which
           is
           the
           reducing
           it
           to
           nothing
           )
           but
           the
           Council
           doth
           assert
           
             a
             Total
             Conversion
             of
             one
             Substance
             into
             another
             ,
          
           and
           where
           that
           is
           ,
           that
           Substance
           must
           wholly
           cease
           to
           be
           what
           it
           was
           ;
           and
           so
           ,
           there
           can
           be
           no
           Substance
           of
           the
           Elements
           remaining
           after
           Consecration
           .
           For
           ,
           as
           Aquinas
           observes
           ,
           
             Quod
             convertitur
             in
             aliquid
             factâ
             Conversione
          
           
           
             non
             manet
          
           .
           If
           then
           the
           Substance
           of
           the
           Elements
           doth
           
           not
           remain
           after
           Consecration
           ,
           by
           virtue
           of
           this
           
             total
             Conversion
          
           ,
           then
           the
           Council
           of
           Trent
           by
           its
           Decree
           hath
           plainly
           determin'd
           the
           Modus
           of
           the
           
             Real
             Presence
          
           ,
           so
           as
           to
           exclude
           any
           such
           Manner
           ,
           as
           doth
           suppose
           ,
           the
           Substance
           to
           remain
           ,
           whether
           it
           be
           by
           Impanation
           or
           Consubstantiation
           ,
           or
           any
           other
           way
           .
        
         
           What
           if
           Rupertus
           
             thought
             the
             Bread
             might
             become
             the
             Real
             Body
             of
             Christ
             by
             an
             Union
             of
             the
             Word
             to
             it
             ?
          
           All
           that
           can
           be
           infer'd
           is
           ,
           that
           the
           Modus
           was
           not
           then
           so
           determin'd
           ,
           as
           to
           oblige
           all
           Persons
           to
           hold
           it
           .
           But
           what
           is
           this
           to
           the
           Council
           of
           Trent
           ?
           Can
           any
           one
           hold
           the
           Substance
           to
           remain
           ,
           and
           not
           to
           remain
           at
           the
           same
           time
           ?
           For
           ,
           he
           that
           holds
           with
           Rupertus
           must
           allow
           the
           Substance
           to
           remain
           ;
           he
           that
           believes
           a
           total
           Conversion
           must
           deny
           it
           .
           And
           he
           that
           can
           believe
           both
           these
           at
           once
           ,
           may
           believe
           what
           he
           pleases
           .
        
         
           
             But
             the
             Council
             only
             declares
             the
             Sacramental
             Presence
             to
             be
             after
             an
             ineffable
             manner
             .
          
           I
           say
           ,
           it
           determines
           it
           to
           be
           by
           
             a
             total
             Conversion
             of
             one
             Substance
             into
             another
          
           ;
           which
           may
           well
           be
           said
           to
           be
           ineffable
           ,
           since
           what
           cannot
           be
           understood
           can
           never
           be
           expressed
           .
        
         
           Our
           Dispute
           is
           not
           about
           the
           use
           of
           the
           Word
           ,
           Transubstantiation
           ,
           for
           I
           think
           it
           proper
           enough
           to
           express
           the
           Sense
           of
           the
           Council
           of
           Trent
           ;
           but
           as
           the
           Word
           Consubstantial
           did
           exclude
           all
           other
           Modes
           how
           Christ
           might
           be
           
             the
             Son
             of
             God
          
           ,
           and
           determin'd
           the
           Faith
           of
           the
           Church
           to
           that
           Manne●
           ;
           so
           doth
           the
           Sense
           of
           Transubstantiation
           ,
           as
           determin'd
           by
           the
           Council
           of
           Trent
           ,
           limit
           the
           Manner
           of
           the
           
             Real
             Presence
          
           ,
           to
           such
           a
           Conversion
           of
           the
           Substance
           of
           the
           Elements
           into
           the
           
             Substance
             of
             Christ's
             Body
             and
             Blood
             ,
          
           as
           doth
           imply
           no
           Substance
           to
           remain
           after
           Consecration
           .
        
         
         
           It
           is
           to
           no
           purpose
           to
           tell
           us
           ,
           
             the
             Council
             uses
             only
             the
             Word
             Species
             and
             not
             Accidents
          
           ;
           for
           whatever
           they
           are
           called
           ,
           the
           Council
           denounces
           its
           Anathema
           against
           those
           
             who
             hold
             the
             Substance
             to
             remain
             after
             Consecration
             ;
             and
             denies
             the
             Total
             Conversion
             of
             the
             Substance
             of
             the
             Bread
             and
             Wine
             into
             the
             Substance
             of
             the
             Body
             and
             Bloud
             of
             Christ.
          
           If
           the
           Substance
           be
           not
           there
           ,
           the
           Modus
           is
           to
           purpose
           determin'd
           .
           And
           whatever
           remains
           ,
           call
           it
           what
           you
           will
           ,
           it
           is
           not
           the
           Substance
           ;
           and
           that
           is
           sufficient
           to
           shew
           ,
           that
           the
           Council
           of
           Trent
           hath
           clearly
           determin'd
           the
           Modus
           of
           the
           
             Real
             Presence
          
           .
        
         
           V.
           We
           must
           distinguish
           the
           
             School
             Points
          
           left
           undetermin'd
           by
           the
           Council
           of
           Trent
           ,
           from
           those
           which
           are
           made
           Articles
           of
           Faith.
           We
           never
           pretend
           ,
           that
           it
           left
           no
           School-Disputes
           about
           the
           Points
           there
           determin'd
           ;
           but
           we
           say
           it
           went
           too
           far
           in
           making
           some
           School-Points
           to
           be
           Points
           of
           Faith
           ,
           when
           it
           had
           been
           more
           for
           the
           Peace
           of
           Christendom
           to
           have
           left
           them
           to
           the
           Schools
           still
           .
           Thus
           in
           the
           Point
           of
           Transubstantiation
           ,
           the
           elder
           School-men
           tell
           us
           ,
           there
           were
           different
           Ways
           of
           explaining
           the
           
             Real
             Presence
          
           ;
           And
           that
           those
           ,
           which
           supposed
           the
           substance
           to
           remain
           ,
           
             were
             more
             agreeable
             to
             Reason
             and
             Scripture
             than
             the
             other
          
           ;
           and
           some
           were
           of
           Opinion
           ,
           
             that
             the
          
           Modus
           
             was
             no
             matter
             of
             Faith
             then
             .
          
           But
           after
           the
           Point
           of
           the
           
             Real
             Presence
          
           came
           to
           be
           warmly
           contested
           in
           the
           time
           of
           Berengarius
           ,
           it
           rose
           by
           degrees
           higher
           and
           higher
           ,
           till
           at
           last
           the
           particular
           Modus
           came
           to
           be
           determin'd
           with
           an
           Anathema
           by
           the
           Council
           of
           Trent
           .
        
         
           When
           Berengarius
           ,
           A.
           D.
           1059.
           was
           forced
           to
           Recant
           by
           
             Nicolaus
             2d
          
           ,
           with
           the
           Assistance
           of
           113.
           
           Bishops
           ;
           no
           more
           was
           required
           of
           him
           ,
           
             than
             to
             hold
             that
             the
             Bread
             and
             Wine
             after
             Consecration
             ;
             are
             not
             only
             the
             Sacrament
             ,
             but
             the
             true
             Body
             and
             Bloud
             of
             Christ
             ,
             and
             that
          
           
           
             it
             is
             sensibly
             handled
             and
             broke
             by
             the
             Priests
             hands
             ,
             and
             eaten
             by
             the
             Communicants
             .
          
           Here
           is
           no
           denying
           the
           Substance
           of
           Bread
           to
           remain
           ;
           and
           
             Joh.
             Parisiensis
          
           observes
           ,
           that
           the
           words
           cannot
           be
           defended
           but
           by
           an
           Assumption
           of
           the
           Bread
           ;
           for
           ,
           saith
           he
           ,
           
             If
             the
             Body
             of
             Christ
             be
             truely
             and
             sensibly
             handled
             and
             eaten
             ,
             this
             cannot
             be
             understood
             of
             Christ's
             Glorious
             Body
             in
             Heaven
             ,
             but
             it
             must
             be
             of
             the
             Bread
             really
             made
             the
             Body
             of
             Christ
             after
             Consecration
             .
          
        
         
           The
           Sense
           which
           the
           Canonists
           put
           upon
           the
           Words
           of
           this
           Recantation
           is
           absurd
           ,
           
             viz.
             that
             they
             are
             to
             be
             understood
             of
             the
             Species
          
           ;
           For
           Berengarius
           his
           Opinion
           related
           to
           the
           
             Substance
             of
             Christ's
             Body
          
           which
           he
           denied
           to
           be
           in
           the
           Sacrament
           .
           And
           what
           would
           it
           have
           signified
           for
           him
           to
           have
           said
           
             that
             Christ
             was
             sensibly
             broken
             and
             eaten
             under
             the
             Species
             of
             Bread
             and
             Wine
             ?
          
           i.
           e.
           that
           his
           Body
           was
           not
           sensibly
           broken
           and
           eaten
           but
           the
           Species
           were
           .
           It
           had
           signified
           something
           ,
           if
           he
           had
           said
           ,
           
             there
             was
             no
             Substance
             of
             Bread
             and
             Wine
             left
             but
             only
             the
             Species
             .
          
           But
           all
           the
           design
           of
           this
           Recantation
           was
           to
           make
           him
           assert
           the
           
             Sacrament
             to
             be
             made
             the
             true
             and
             real
             Body
             of
             Christ
          
           in
           as
           strong
           a
           manner
           ,
           as
           the
           Pope
           and
           his
           Brethren
           could
           think
           of
           .
           And
           although
           the
           Canonists
           think
           ,
           
             if
             strictly
          
           taken
           ,
           
             it
             implies
             greater
             Heresie
             than
             that
             of
             Berengarius
          
           ;
           yet
           by
           their
           favour
           ,
           this
           Form
           was
           only
           thought
           fit
           to
           be
           put
           into
           the
           Canon-Law
           ,
           as
           the
           Standard
           of
           the
           Faith
           of
           the
           
             Roman
             Church
          
           then
           ;
           and
           the
           following
           Abjuration
           of
           Berengarius
           was
           only
           kept
           in
           the
           Register
           of
           
             Gregory
             the
             seventh's
             Epistles
          
           .
        
         
           For
           about
           twenty
           years
           after
           by
           Order
           of
           
             Gregory
             VII
             .
             Berengarius
          
           was
           brought
           to
           another
           Abjuration
           ,
           but
           by
           no
           means
           
             after
             the
             same
             Form
             with
             the
             former
             .
          
           For
           by
           this
           he
           was
           required
           to
           declare
           ,
           
             that
             the
             Bread
             and
             Wine
             are
             substantially
             Converted
             into
             the
             true
             and
             proper
             Flesh
             and
          
           
           
             Bloud
             of
             Christ
             ,
             and
             after
             Censecration
             are
             the
             true
             Body
             of
             Christ
             born
             of
             the
             Virgin
             and
             Sacrificed
             upon
             the
             Cross
             ,
             and
             that
             sits
             at
             the
             right
             hand
             of
             the
             Father
             ;
             and
             the
             true
             Bloud
             of
             Christ
             which
             was
             shed
             out
             of
             his
             Side
             ,
             not
             only
             as
             a
             Sacramental
             Sign
             ,
             but
             in
             propriety
             of
             Nature
             and
             Reality
             of
             Substance
             .
          
        
         
           This
           was
           indeed
           
             a
             pretty
             bold
             Assertion
             of
             the
             Substantial
             Presence
             .
          
           And
           so
           much
           the
           bolder
           ,
           if
           the
           Commentary
           on
           S.
           Matthew
           be
           Hildebrand's
           .
           For
           there
           he
           saith
           ,
           
             the
             manner
             of
             the
             Conversion
             is
             uncertain
             .
          
           But
           as
           far
           as
           I
           can
           judge
           ,
           by
           
             Substantial
             Conversion
          
           he
           did
           not
           then
           mean
           ,
           as
           the
           Council
           of
           Trent
           doth
           ,
           
             a
             total
             Conversion
             of
             one
             substance
             into
             another
             ,
             so
             as
             that
             nothing
             of
             the
             former
             Substance
             remains
          
           ;
           but
           
             that
             there
             was
             a
             Change
             by
             Consecration
             not
             by
             making
             the
             Body
             of
             Christ
             of
             the
             Substance
             of
             the
             Bread
             ,
             but
             by
             its
             passing
             into
             that
             Body
             of
             Christ
             which
             was
             born
             of
             the
             Virgin.
          
           For
           ,
           upon
           comparing
           the
           two
           Forms
           ,
           there
           we
           shall
           find
           lies
           the
           main
           difference
           .
           Pope
           Nicolaus
           went
           no
           farther
           than
           to
           
             the
             true
             Body
             of
             Christ
          
           ;
           which
           it
           might
           be
           as
           well
           by
           Assumption
           ,
           as
           
             Conversion
             ;
             Gregory
             VII
          
           .
           went
           farther
           and
           thought
           it
           necessary
           to
           add
           that
           the
           Change
           was
           into
           the
           
             Substance
             of
             that
             Body
             which
             was
             born
             of
             the
             Virgin
             ,
          
           &c.
           
           And
           so
           this
           second
           Form
           excludes
           a
           true
           Body
           merely
           by
           Assumption
           ,
           and
           asserts
           the
           Change
           to
           be
           into
           the
           
             Substance
             of
             Christ's
             Body
             in
             Heaven
          
           ;
           but
           it
           doth
           not
           determine
           ,
           that
           nothing
           of
           the
           Substance
           of
           the
           Elements
           doth
           remain
           .
           For
           when
           he
           puts
           
             that
             kind
             of
             Substantial
             Conversion
             which
             leaves
             nothing
             but
             the
             Accidents
             ,
             and
             the
             Body
             of
             Christ
             to
             be
             under
             them
             ,
             which
             belonged
             to
             the
             Substance
             of
             the
             Elements
          
           ;
           he
           declares
           
             this
             matter
             to
             be
             uncertain
          
           .
           Which
           shews
           ,
           that
           however
           a
           Change
           was
           owned
           into
           the
           Substance
           of
           
             Christ's
             Body
          
           ,
           yet
           such
           a
           
             total
             Conversion
          
           ,
           as
           is
           determined
           
           by
           the
           Council
           of
           Trent
           ,
           was
           not
           then
           made
           an
           Article
           of
           Faith.
           
        
         
           But
           from
           this
           supposition
           made
           by
           Hildebrand
           it
           appears
           ,
           that
           the
           Dectrine
           of
           Substance
           and
           Accidents
           was
           then
           well
           known
           ;
           and
           therefore
           the
           introducing
           
             Aristotle's
             Philosophy
          
           from
           the
           Arabians
           afterwards
           could
           make
           no
           Alteration
           in
           this
           Matter
           .
           For
           the
           words
           of
           Hildebrand
           are
           as
           plain
           as
           to
           the
           difference
           of
           Substance
           and
           Accidents
           ,
           as
           of
           any
           of
           the
           School-men
           ;
           and
           that
           the
           Accidents
           of
           the
           Bread
           and
           Wine
           might
           be
           separated
           from
           the
           Substance
           of
           them
           ;
           but
           this
           was
           not
           then
           made
           a
           Matter
           of
           Faith
           ;
           as
           it
           was
           afterwards
           .
        
         
           But
           the
           case
           was
           remarkably
           alter'd
           ,
           after
           the
           
             Lateran
             Council
          
           under
           Innocent
           III.
           For
           Transubstantiation
           being
           admitted
           there
           among
           the
           Articles
           of
           Faith
           ;
           and
           so
           entred
           in
           the
           Canon-Law
           in
           the
           very
           beginning
           of
           the
           Decretals
           ;
           this
           did
           not
           merely
           become
           a
           School-Term
           ,
           but
           by
           the
           Inquisitors
           of
           that
           time
           ,
           it
           was
           accounted
           Heresie
           to
           deny
           it
           .
           It
           may
           be
           sufficiently
           proved
           by
           the
           School-men
           and
           Canonists
           ,
           that
           a
           difference
           of
           Opinions
           ,
           as
           to
           the
           Modus
           did
           still
           continue
           ,
           (
           but
           that
           belongs
           to
           a
           more
           proper
           place
           )
           and
           
             Joh.
             Parisiensis
          
           declares
           
             (
             p.
             103
             )
             that
             the
             Lateran
             Council
             in
             his
             Opinion
             did
             not
             make
             Transubstantiation
             a
             Point
             of
             Faith
             ;
             or
             at
             least
             that
             Substance
             was
             not
             to
             be
             taken
             for
             the
             Matter
             ,
             but
             the
             Suppositum
          
           ;
           but
           the
           Inquisitors
           went
           more
           briskly
           to
           work
           and
           made
           it
           downright
           ●●●●esie
           to
           assert
           ,
           
             that
             the
             Substance
             of
             the
             Elements
             did
             remain
             after
             Consecration
             .
          
        
         
           Of
           this
           ,
           we
           have
           full
           Evidence
           in
           the
           Register
           of
           
             Courtney
             Arch-Bishop
          
           of
           Canterbury
           ,
           (
           which
           is
           
             no
             Invisible
             Manuscript
             .
          
           )
           For
           there
           we
           read
           
             f.
             25.
          
           that
           he
           called
           a
           select
           Convecation
           of
           
             Bishops
             ,
             Divines
          
           and
           
             Canonists
             ,
             May
             17.
          
           
           A.
           D.
           1382.
           to
           declare
           some
           Propositions
           to
           be
           Heretical
           ,
           and
           s●me
           to
           be
           Erroneous
           and
           
             contrary
             to
             the
          
           
           
             determination
             of
             the
             Church
          
           .
           Among
           the
           first
           ,
           these
           two
           are
           set
           down
           in
           the
           first
           Place
           ,
        
         
           
             1.
             
             That
             the
             material
             Substance
             of
             the
             Bread
             and
             Wine
             doth
             remain
             in
             the
             Sacrament
             of
             the
             Altar
             after
             Consecration
             .
          
        
         
           
             2.
             
             That
             the
             Accidents
             do
             not
             remain
             without
             their
             Subject
             in
             that
             Sacrament
             after
             Consecration
             .
          
        
         
           After
           this
           the
           Arch-Bishop
           sent
           forth
           his
           Mandate
           to
           all
           his
           Suffragans
           not
           only
           to
           prohibit
           the
           preaching
           of
           that
           Doctrine
           ,
           but
           to
           inquire
           after
           those
           who
           did
           it
           .
           And
           June
           
             12.
             
             Robert
             Rygge
             Chancellour
          
           of
           Oxford
           and
           
             Thomas
             Brightwall
          
           appeared
           before
           him
           and
           were
           examined
           upon
           these
           Propositions
           ;
           which
           they
           declared
           to
           be
           Heretical
           :
           who
           thereupon
           required
           the
           Publication
           of
           them
           as
           such
           in
           the
           University
           ;
           and
           the
           proceeding
           against
           those
           who
           were
           suspected
           to
           favour
           them
           .
        
         
           The
           Ground
           the
           Arch-Bishop
           went
           upon
           ,
           was
           ,
           
             that
             these
             had
             been
             already
             condemned
             by
             the
             Church
             ,
          
           and
           therefore
           
             ex
             abundanti
             ,
             they
             declared
             them
             to
             be
             so
             condemned
          
           ;
           as
           appears
           by
           the
           Monition
           given
           to
           
             Robert
             Rygge
          
           himself
           as
           too
           much
           suspected
           to
           favour
           the
           contrary
           Doctrine
           ;
           as
           well
           as
           
             Nicholas
             Hereford
             ,
             Philip
             Reppyndon
          
           D.
           D.
           and
           
             John
             Ashton
          
           B.
           D.
           
        
         
           Against
           these
           the
           Arch-Bishop
           proceeded
           as
           
             Inquisitor
             Haereticae
             Pravitatis
             per
             totam
             suam
             Provinciam
             ,
          
           as
           it
           is
           in
           the
           Record
           ;
           who
           appearing
           desired
           a
           Copy
           of
           the
           several
           Propositions
           ,
           and
           then
           they
           were
           required
           to
           give
           in
           their
           judgment
           upon
           them
           .
           Ashton
           refused
           ,
           but
           the
           other
           promised
           ,
           which
           they
           performed
           soon
           after
           ;
           and
           to
           these
           two
           Propositions
           ,
           their
           Answers
           were
           ,
        
         
           To
           the
           first
           
             that
             as
             far
             as
             it
             was
             contrary
             to
             the
             Decretal
             ,
          
           Firmiter
           Credimus
           ,
           
             it
             was
             Heresie
          
           .
        
         
           To
           the
           second
           
             that
             as
             far
             as
             it
             was
             contrary
             to
             the
             Decretal
             ,
          
           Cum
           Marthoe
           ,
           
             it
             was
             Heresie
          
           .
        
         
         
           These
           Answers
           were
           judged
           insufficient
           ,
           because
           they
           did
           not
           declare
           what
           that
           Sense
           was
           And
           the
           Arch-Bishop
           put
           this
           Question
           to
           them
           ,
           
             whether
             the
             same
             Numerical
             material
             Bread
             which
             before
             Consecration
             was
             set
             upon
             the
             Altar
             ,
             did
             remain
             in
             its
             proper
             Substance
             and
             Nature
             after
             Consecration
             ,
          
           but
           they
           would
           give
           no
           other
           Answer
           at
           that
           time
           .
           But
           afterwards
           Reppyndon
           abjured
           ,
           and
           was
           made
           Bishop
           of
           Lincoln
           .
        
         
           From
           hence
           it
           appears
           ,
           that
           it
           was
           then
           thought
           that
           the
           Modus
           was
           so
           far
           determin'd
           by
           the
           
             Lateran
             Council
          
           ,
           that
           the
           
             contrary
             Doctrine
             was
          
           declared
           not
           merely
           
             Erroneous
             in
             Faith
          
           ,
           but
           Heretical
           .
        
         
           In
           the
           first
           Convocation
           held
           by
           
             Th.
             Arundel
             Arch-Bishop
          
           of
           Canterbury
           A.
           D.
           1396
           ,
           A
           Complaint
           was
           
           brought
           ,
           that
           several
           Divines
           and
           others
           of
           the
           University
           of
           Oxford
           held
           some
           heretical
           and
           erroneous
           opinions
           ;
           the
           first
           whereof
           was
           ,
        
         
           
             That
             the
             Substance
             of
             Bread
             doth
             remain
             after
             Confecration
             ;
             and
             doth
             not
             cease
             to
             be
             Bread
          
           ;
           which
           is
           there
           affirmed
           
             to
             be
             Heresie
             ,
             speaking
             of
             material
             Bread.
             
          
        
         
           The
           second
           ,
           
             that
             the
             Court
             of
          
           Rome
           
             in
             the
          
           Can.
           Ego
           
             Berengarius
             ,
             had
             determined
             that
             the
             Sacrament
             of
             the
             Eucharist
             is
             naturally
             true
             Bread.
             
          
        
         
           It
           is
           very
           hard
           to
           say
           ,
           how
           this
           came
           to
           be
           then
           accounted
           Heretical
           Doctrine
           ,
           when
           no
           less
           a
           man
           than
           Durandus
           in
           the
           same
           Age
           affirms
           ,
           
             that
             the
             Canonists
             grant
             that
             the
             Opinion
             of
             the
             ceasing
             of
             the
             Substance
             was
             grounded
             on
             the
          
           Can.
           
             Firmiter
             Credimus
          
           ,
           i.
           e.
           on
           the
           
             Lateran
             Council
             ;
             but
             that
             of
             the
             remaining
             of
             the
             Substance
             on
             that
             ,
          
           Ego
           ,
           Berengarius
           .
           But
           however
           it
           passed
           for
           Heretical
           ,
           or
           at
           least
           very
           Erroneous
           Doctrine
           here
           ;
           but
           the
           main
           Heresie
           was
           to
           hold
           ,
           
             that
             the
             Substance
             remained
          
           .
        
         
         
           For
           
             A.
             D.
             1400.
          
           (
           as
           appears
           by
           the
           Register
           p.
           2.
           f.
           
             179.
             )
             William
             Sawtre
          
           alias
           Chatris
           a
           Parochial
           Priest
           in
           London
           ,
           was
           summoned
           before
           the
           same
           Arch-Bishop
           in
           Convocation
           upon
           an
           Information
           of
           Heresie
           ;
           and
           one
           of
           the
           main
           Articles
           against
           him
           was
           that
           he
           held
           
             the
             Substance
             of
             the
             Bread
             to
             remain
             in
             the
             Sacrament
             of
             the
             Altar
             after
             Consecration
             ;
             and
             that
             it
             doth
             not
             cease
             to
             be
             Bread.
             Sawtre
          
           answered
           ,
           that
           he
           believed
           ,
           
             that
             after
             Consecration
             the
             Bread
             did
             remain
             with
             the
             Body
             of
             Christ
             ;
             but
             it
             doth
             not
             cease
             to
             be
             simply
             Bread
             ,
             but
             it
             remains
             holy
             and
             true
             the
             Bread
             of
             Life
             and
             Body
             of
             Christ.
          
           The
           
             Arch
             Bishop
          
           examined
           him
           chiefly
           upon
           this
           Article
           ;
           and
           because
           he
           did
           not
           answer
           home
           to
           the
           point
           ,
           he
           was
           condemned
           for
           a
           Heretick
           ,
           and
           was
           the
           first
           who
           was
           burned
           for
           Heresie
           in
           England
           .
           And
           yet
           his
           Answer
           was
           ,
           
             that
             he
             could
             not
             understand
             the
             matter
          
           ;
           then
           the
           Arch-Bishop
           asked
           him
           ,
           
             if
             he
             would
             stand
             to
             the
             Churches
             Determination
          
           ;
           he
           said
           ,
           
             he
             would
             so
             far
             as
             it
             was
             not
             contrary
             to
             the
             Will
             of
             God.
          
           Upon
           which
           he
           was
           declared
           an
           Heretick
           and
           delivered
           over
           to
           the
           Secular
           Power
           .
        
         
           In
           the
           same
           Convocation
           
             John
             Purvey
          
           made
           an
           Abjuration
           of
           Heresie
           ,
           and
           the
           first
           he
           renounced
           was
           
             that
             after
             Consecration
             in
             the
             Sacrament
             of
             the
             Altar
             ,
             there
             neither
             is
             ,
             nor
             can
             be
             an
             Accident
             without
             a
             Subject
             ,
             and
             that
             the
             same
             Substance
             and
             Nature
             of
             Bread
             remained
             which
             was
             before
             .
          
        
         
           In
           the
           Examination
           of
           
             William
             Thorp
          
           by
           
             Thomas
             Arundel
             ,
             Arch-Bishop
          
           of
           Canterbury
           A.
           D.
           1407.
           (
           which
           is
           not
           in
           the
           Register
           being
           defective
           ,
           but
           the
           account
           is
           preserved
           from
           his
           own
           Copy
           )
           The
           Arch-Bishop
           declared
           ,
           
             that
             the
             Church
             had
             now
             determined
             ,
             that
             there
             abideth
             no
             Substance
             of
             Bread
             after
             Consecration
             in
             the
             Sacrament
             of
             the
             Altar
             .
             And
             that
             if
             he
             believed
             otherwise
             he
             did
             not
             believe
             as
             the
             Church
             believed
             .
             Thorp
          
           
           quoted
           S.
           Augustin
           and
           Fulgentius
           to
           prove
           
             that
             the
             Substance
             remained
             ;
             and
             the
             very
             Mass
             on
             Christmas
             Day
             .
          
           The
           Arch-Bishop
           still
           pressed
           him
           with
           
             the
             Churches
             Determination
             .
             Thorp
          
           said
           
             this
             was
             a
             School-nicety
             whether
             Accidents
             could
             be
             without
             a
             Subject
          
           ;
           no
           ,
           said
           the
           
             Arch-Bishop
             ,
             it
             is
             the
             Faith
             of
             the
             Church
             I
             go
             upon
             .
             Thorp
          
           replyed
           ,
           
             it
             was
             not
             so
             for
             a
             thousand
             years
             after
             Christ.
             
          
        
         
           In
           the
           Examination
           of
           the
           
             Lord
             Cobham
          
           A.
           D.
           1412.
           by
           the
           same
           Arch-Bishop
           we
           find
           that
           he
           owned
           
             the
             Real
          
           
           
             Presence
             of
             Christ's
             Body
          
           as
           firmly
           as
           his
           Accusers
           ;
           but
           he
           was
           condemned
           for
           
             Heresie
             ,
             Because
             he
             held
             the
             Substance
             of
             Bread
             to
             remain
             .
          
           For
           the
           Arch-Bishop
           declared
           this
           to
           be
           the
           Sense
           of
           the
           
             Church
             ;
             that
             after
             Consecration
             ,
             remaineth
             no
             material
             Bread
             or
             Wine
             which
             were
             before
             ,
             they
             being
             turned
             into
             Christ's
             very
             Body
             and
             Bloud
             .
          
           The
           Original
           words
           of
           the
           Arch-Bishop
           as
           they
           are
           in
           the
           Register
           ,
           are
           these
           .
        
         
           
             The
             faith
             and
             the
             determination
             of
             holy
             Church
             touching
             the
             blestfull
             Sacrament
             of
             the
             auter
             is
             this
             ,
             that
             after
             the
             Sacramental
             Words
             ben
             said
             by
             a
             Prest
             in
             his
             Masse
             ,
             the
             material
             bred
             that
             was
             before
             is
             turned
             into
             Christ's
             veray
             body
             .
             And
             the
             material
             Wyn
             that
             was
             before
             is
             turned
             into
             Christ
             veray
             blode
             ,
             and
             so
             there
             leweth
             in
             the
             auter
             ,
             no
             material
             brede
             ne
             material
             Wyn
             the
             wich
             wer
             ther
             byfore
             the
             saying
             of
             the
             Sacramental
             words
             .
          
        
         
           And
           the
           Bishops
           afterwards
           stood
           up
           and
           said
           ;
           
             It
             is
             manifest
             Heresie
             to
             say
             that
             it
             is
             Bread
             after
             the
             Sacramental
             Words
             be
             spoken
             ;
             because
             it
             was
             against
             the
             Determination
             of
             holy
             Church
             .
          
        
         
           But
           to
           make
           all
           sure
           ,
           not
           many
           years
           after
           ,
           May
           4th
           .
           A.
           D.
           1415.
           the
           Council
           of
           Constance
           Session
           8.
           declared
           the
           two
           Propositions
           before
           mentioned
           to
           be
           heretical
           ;
           
           viz.
           
             to
             hold
             that
             the
             Substance
             doth
             remain
             after
             Consecration
             ,
             and
             that
             the
             Accidents
             do
             not
             remain
             without
             a
             Subject
             .
          
        
         
           Let
           any
           impartial
           Reader
           now
           judge
           ,
           whether
           it
           be
           any
           
             fatal
             Oversight
          
           to
           assert
           ,
           
             that
             the
             Modus
             of
             the
             Real
             Presence
             was
             determin'd
             by
             the
             Council
             of
             Trent
             ,
          
           when
           there
           were
           so
           many
           leading
           Determinations
           to
           it
           ,
           which
           were
           generally
           owned
           and
           received
           in
           the
           Church
           of
           Rome
           .
           But
           there
           were
           other
           Disputes
           remaining
           in
           the
           Schools
           relating
           to
           this
           Matter
           ;
           which
           we
           do
           not
           pretend
           were
           ever
           determin'd
           by
           the
           Council
           of
           Trent
           .
           As
           ,
        
         
           
             (
             1.
          
           )
           Whether
           the
           Words
           of
           Consecration
           are
           to
           be
           understood
           in
           a
           Speculative
           or
           
             Practical
             Sense
          
           ?
           For
           ,
           the
           Scotists
           say
           ,
           in
           the
           former
           Sense
           ,
           they
           do
           by
           no
           means
           prove
           Transubstantiation
           ;
           since
           it
           may
           be
           truly
           said
           
             This
             is
             my
             Body
          
           ,
           though
           the
           Substance
           of
           Bread
           do
           remain
           ;
           and
           that
           they
           are
           to
           be
           understood
           in
           
             a
             Practical
             Sense
          
           ,
           i.
           e.
           for
           converting
           the
           Bread
           into
           the
           Body
           ,
           is
           not
           to
           be
           deduced
           
             ex
             vi
             verborum
          
           ,
           from
           the
           mere
           force
           of
           the
           Words
           ,
           but
           from
           the
           Sense
           of
           the
           Church
           which
           hath
           so
           understood
           them
           .
           Which
           in
           plain
           terms
           is
           to
           say
           ,
           it
           cannot
           be
           proved
           from
           Scripture
           ,
           but
           from
           the
           Sense
           of
           the
           Church
           ;
           and
           so
           Scotus
           doth
           acknowledge
           ,
           but
           then
           he
           adds
           ,
           
             that
             we
             are
             to
             judge
             this
             to
             be
             the
             Sense
             of
             Scripture
             ,
             because
             the
             Church
             hath
             declared
             it
             .
             Which
             he
             doth
             not
             think
             was
             done
             before
             the
             Council
             of
          
           Lateran
           .
           So
           that
           ,
           this
           Council
           must
           be
           believed
           to
           have
           had
           as
           Infallible
           a
           Spirit
           in
           giving
           this
           Sense
           of
           Scripture
           as
           there
           was
           in
           the
           writing
           of
           it
           ;
           since
           it
           is
           not
           drawn
           from
           the
           Words
           ,
           but
           added
           to
           them
           .
           On
           the
           other
           side
           ,
           the
           Thomists
           insist
           on
           the
           force
           of
           the
           Words
           themselves
           ;
           for
           ,
           if
           ,
           say
           they
           ,
           from
           the
           Words
           be
           infer'd
           that
           there
           is
           a
           Real
           Presence
           of
           the
           Substance
           of
           Christ's
           Body
           ,
           then
           it
           follows
           
           thence
           ,
           that
           there
           is
           no
           Substance
           of
           the
           Bread
           remaining
           ;
           for
           a
           Substance
           cannot
           be
           where
           it
           was
           not
           before
           ,
           but
           it
           must
           either
           change
           its
           place
           ,
           or
           another
           must
           be
           turned
           into
           it
           ;
           as
           Fire
           in
           a
           House
           must
           either
           be
           brought
           thither
           ,
           or
           some
           other
           thing
           must
           be
           turned
           into
           Fire
           ;
           but
           ,
           say
           they
           ,
           the
           Body
           of
           Christ
           cannot
           be
           brought
           from
           Heaven
           thither
           ,
           for
           then
           it
           must
           leave
           the
           place
           it
           had
           there
           ;
           and
           must
           pass
           through
           all
           the
           Bodies
           between
           ;
           and
           it
           is
           impossible
           for
           the
           same
           Body
           to
           be
           Locally
           present
           in
           several
           places
           ;
           and
           therefore
           the
           Body
           of
           Christ
           cannot
           otherwise
           be
           really
           and
           substantially
           present
           ,
           but
           by
           the
           Conversion
           of
           the
           Substance
           of
           the
           Bread
           into
           it
           .
        
         
           
             (
             2.
          
           )
           In
           what
           Manner
           the
           
             Body
             of
             Christ
          
           is
           made
           to
           be
           present
           in
           the
           Sacrament
           ?
           The
           Scotists
           say
           ,
           it
           is
           impossible
           to
           conceive
           it
           otherwise
           than
           by
           bringing
           it
           from
           the
           place
           where
           it
           already
           is
           ;
           the
           Thomists
           say
           that
           is
           impossible
           ,
           since
           that
           Body
           must
           be
           divided
           from
           it self
           by
           so
           many
           other
           Bodies
           interposing
           .
           The
           former
           is
           said
           to
           be
           an
           adductive
           Conversion
           ,
           the
           latter
           a
           productive
           ;
           but
           then
           here
           lies
           another
           difficulty
           ,
           how
           there
           can
           be
           a
           productive
           Conversion
           of
           a
           thing
           already
           in
           being
           .
           But
           my
           business
           is
           not
           to
           give
           an
           account
           of
           these
           School-Disputes
           ;
           but
           to
           shew
           how
           different
           they
           were
           from
           the
           point
           of
           Tranfubslantiation
           ;
           and
           that
           both
           these
           disputing
           Parties
           did
           agree
           that
           the
           Modus
           of
           the
           
             Real
             Presence
          
           was
           defined
           to
           be
           
             by
             changing
             the
             Substance
             of
             the
             Elements
             into
             the
             Body
             and
             Blood
             of
             Christ
          
           ;
           but
           they
           still
           warmly
           disputed
           about
           the
           Modus
           of
           that
           Modus
           ;
           viz.
           how
           a
           Body
           already
           in
           being
           could
           be
           present
           in
           so
           many
           places
           without
           leaving
           that
           Place
           where
           it
           was
           already
           .
           And
           no
           Man
           who
           hath
           ever
           look'd
           into
           these
           
             School
             Disputes
          
           can
           ever
           imagine
           that
           they
           disputed
           about
           the
           Truth
           of
           the
           Doctrine
           of
           Transubstantiation
           ,
           but
           only
           about
           the
           manner
           of
           explaining
           
           it
           .
           Wherein
           they
           do
           effectually
           overthrow
           each
           others
           Notions
           without
           being
           able
           to
           establish
           their
           own
           ;
           as
           the
           Elector
           of
           Cologn
           truly
           observed
           of
           their
           Debates
           about
           this
           matter
           in
           the
           Council
           of
           Trent
           .
        
         
           VI.
           Where
           the
           Sense
           of
           Words
           hath
           been
           changed
           by
           the
           introducing
           new
           Doctrine
           ,
           there
           the
           words
           ought
           to
           be
           understood
           according
           to
           the
           Doctrine
           at
           that
           time
           received
           .
           Of
           this
           we
           have
           two
           remarkable
           Instances
           in
           the
           Council
           of
           Trent
           ;
        
         
           The
           first
           is
           about
           Indulgences
           ,
           which
           that
           Council
           in
           its
           last
           Session
           never
           went
           about
           to
           define
           ;
           but
           made
           use
           of
           the
           old
           Word
           ,
           and
           so
           declares
           both
           Scripture
           and
           Antiquity
           for
           the
           use
           of
           them
           .
           But
           there
           had
           been
           a
           mighty
           change
           in
           the
           Doctrine
           about
           them
           ,
           since
           the
           Word
           was
           used
           in
           the
           Christian
           Church
           .
           No
           doubt
           there
           was
           a
           Power
           in
           the
           Church
           to
           relax
           
             Canonical
             Penances
          
           in
           extraordinary
           Cases
           ;
           but
           what
           could
           that
           signifie
           when
           the
           
             Canonical
             Discipline
          
           was
           laid
           aside
           ,
           and
           a
           new
           Method
           of
           dealing
           with
           Penitents
           was
           taken
           up
           ,
           and
           another
           Trade
           driven
           with
           Respect
           to
           
             Purgatory
             Pains
          
           ?
           For
           here
           was
           a
           new
           thing
           carried
           on
           under
           an
           old
           Name
           .
           And
           that
           hath
           been
           the
           great
           Artifice
           of
           the
           Roman
           Church
           ;
           where
           it
           hath
           evidently
           gone
           off
           from
           the
           
             old
             Doctrines
          
           ,
           yet
           to
           retain
           the
           
             old
             Names
          
           ,
           that
           the
           unwary
           might
           still
           think
           ,
           the
           things
           were
           the
           same
           ,
           because
           the
           Names
           were
           .
           As
           in
           the
           present
           Case
           ,
           we
           deny
           not
           the
           use
           of
           Indulgences
           in
           the
           
             Primitive
             Church
          
           ;
           as
           the
           Word
           was
           used
           for
           Relaxations
           of
           the
           
             Canonical
             Discipline
          
           ;
           but
           we
           utterly
           deny
           it
           as
           to
           the
           Pains
           of
           Purgatory
           .
           And
           that
           this
           was
           the
           Sense
           then
           receiv'd
           in
           the
           Church
           of
           Rome
           ,
           appears
           from
           the
           Papal
           Constitutions
           of
           
             Bon
             face
          
           the
           
             8th
             ,
             Clemens
          
           the
           6th
           ,
           and
           Leo
           the
           10th
           .
           But
           of
           these
           more
           hereafter
           .
        
         
         
           The
           other
           Instance
           is
           in
           the
           Word
           Species
           used
           by
           the
           Council
           of
           
             Trent
             ,
             Sess.
             13.
             
             Can.
             2.
          
           where
           
             an
             Anathema
             is
             denounced
             against
             him
             that
             denies
             the
             Conversion
             of
             the
             whole
             Substance
             of
             the
             Elements
             into
             the
             Body
             and
             Blood
             of
             Christ
             ,
             the
             Species
             of
             Bread
             and
             Wine
             only
             remaining
             .
          
           Now
           a
           Controversie
           hath
           been
           started
           in
           the
           Church
           of
           Rome
           ,
           what
           is
           to
           be
           understood
           by
           Species
           ,
           whether
           
             real
             Accidents
          
           or
           only
           Appearances
           .
        
         
           Some
           of
           the
           Church
           of
           Rome
           who
           have
           had
           a
           Tast
           of
           the
           New
           Philosophy
           ,
           reject
           any
           
             real
             Accidents
          
           ,
           and
           yet
           declare
           Transubstantiation
           to
           be
           a
           matter
           of
           Faith
           ,
           and
           go
           about
           to
           explain
           the
           Notion
           of
           it
           in
           another
           manner
           .
           Among
           these
           one
           
             Emanuel
             Maignan
          
           ,
           a
           Professor
           of
           Divinity
           
           at
           Tholouse
           ,
           hath
           at
           large
           undertaken
           this
           matter
           .
           The
           Method
           he
           takes
           is
           this
           .
        
         
           
             (
             1.
          
           )
           He
           grants
           ,
           that
           nothing
           remains
           of
           the
           Bread
           after
           Consecration
           ,
           but
           that
           whereby
           it
           was
           an
           Object
           of
           Sense
           ;
           because
           that
           which
           is
           really
           the
           Being
           of
           one
           thing
           cannot
           be
           the
           Being
           of
           another
           .
           And
           he
           confesses
           that
           the
           Modus
           as
           to
           the
           
             not
             being
          
           of
           the
           Substance
           after
           Consecration
           ,
           is
           determin'd
           by
           the
           Councils
           of
           Constance
           and
           Trent
           .
        
         
           
             (
             2.
          
           )
           He
           asserts
           ,
           that
           real
           Accidents
           ,
           supposing
           them
           separable
           from
           the
           Substance
           ,
           are
           not
           that
           whereby
           the
           Elements
           are
           made
           the
           Objects
           of
           Sense
           ;
           because
           they
           do
           not
           make
           the
           Conjunction
           between
           the
           Object
           and
           the
           Faculty
           .
        
         
           
             (
             3.
          
           )
           Since
           he
           denies
           ,
           that
           Accidents
           have
           any
           real
           Being
           distinct
           from
           the
           Substance
           they
           are
           in
           ,
           he
           grants
           ,
           that
           it
           is
           as
           much
           a
           matter
           of
           Faith
           ,
           that
           there
           are
           no
           real
           Accidents
           after
           Consecration
           ,
           as
           that
           there
           is
           no
           real
           Substance
           ;
           and
           he
           brings
           the
           Authorities
           of
           the
           Councils
           of
           
             Lateran
             ,
             Florence
          
           and
           Trent
           to
           prove
           it
           .
        
         
         
           
             (
             4.
          
           )
           As
           the
           Substance
           did
           by
           Divine
           Concourse
           so
           Act
           upon
           the
           Senses
           before
           ,
           as
           to
           make
           it
           be
           an
           Object
           of
           Sense
           ;
           so
           after
           Consecration
           ,
           God
           by
           his
           immediate
           Act
           makes
           the
           same
           Appearances
           ,
           although
           the
           Substance
           be
           gone
           .
           And
           this
           ,
           he
           saith
           ,
           is
           the
           effect
           of
           this
           Miraculous
           Conversion
           ,
           which
           is
           concealed
           from
           our
           Senses
           ,
           by
           God's
           immediate
           causing
           the
           very
           same
           Appearances
           ,
           which
           came
           before
           from
           the
           Substance
           .
           Which
           Appearances
           ,
           he
           saith
           ,
           are
           the
           Species
           mention'd
           by
           the
           Council
           of
           Trent
           ;
           and
           other
           elder
           Councils
           and
           Fathers
           .
        
         
           Against
           this
           new
           Hypothesis
           ,
           a
           famous
           
             Jesuit
             ,
             Theophilus
             Raynaudus
          
           ,
           opposed
           himself
           with
           great
           vehemency
           ;
           and
           urged
           these
           Arguments
           against
           it
           .
        
         
           
             (
             1.
          
           )
           That
           it
           overthrows
           the
           very
           Nature
           of
           a
           Sacrament
           ,
           leaving
           no
           external
           visible
           sign
           ;
           but
           a
           perpetual
           illusion
           of
           the
           Senses
           ,
           in
           such
           a
           manner
           ,
           that
           the
           Error
           of
           one
           cannot
           be
           corrected
           by
           another
           .
        
         
           
             (
             2.
          
           )
           That
           it
           overthrows
           the
           Design
           of
           the
           Sacrament
           ,
           which
           is
           to
           be
           true
           and
           proper
           Food
           .
           
             My
             Flesh
             is
             meat
             indeed
          
           ,
           &c.
           
             John
             6.
          
           
           Which
           ,
           he
           saith
           ,
           is
           to
           be
           understood
           of
           the
           Sacrament
           ,
           as
           well
           as
           of
           the
           Body
           of
           Christ
           ,
           and
           therefore
           cannot
           agree
           with
           an
           imaginary
           appearance
           .
        
         
           
             (
             3.
          
           )
           It
           is
           not
           consistent
           with
           the
           Accidents
           which
           befall
           the
           Sacramental
           Species
           ,
           as
           
             to
             be
             trod
             under
             foot
             ,
             to
             be
             cast
             into
             indecent
             places
             ,
             to
             be
             devoured
             by
             Brutes
             ,
             to
             be
             Putrified
             ,
          
           &c.
           
           If
           the
           Body
           of
           Christ
           withdraws
           ,
           there
           must
           be
           something
           beyond
           mere
           Appearances
           .
        
         
           
             (
             4.
          
           )
           He
           makes
           this
           Doctrine
           to
           be
           Heretical
           ,
           because
           the
           Council
           of
           Constance
           condemned
           it
           as
           an
           
             Heretical
             Proposition
          
           ,
           to
           affirm
           ,
           
             that
             in
             the
             Eucharist
             Accidents
             do
             not
             remain
             without
             their
             Subject
          
           ;
           and
           because
           the
           Council
           of
           Trent
           uses
           the
           Word
           Species
           in
           the
           Sense
           
           then
           generally
           received
           ,
           and
           so
           it
           signified
           the
           same
           with
           Accidents
           .
           Which
           ,
           saith
           he
           ,
           farther
           appears
           ,
           because
           the
           Council
           speaks
           of
           the
           
             Species
             remaining
          
           ;
           but
           if
           there
           be
           no
           real
           Accidents
           ,
           the
           Species
           doth
           not
           remain
           in
           the
           Object
           ;
           but
           a
           new
           Appearance
           is
           produced
           .
           And
           it
           seems
           most
           reasonable
           to
           interpret
           the
           Language
           of
           the
           Council
           according
           to
           the
           general
           Sense
           wherein
           the
           Words
           were
           understood
           at
           that
           time
           .
        
         
           VII
           .
           What
           things
           were
           disputed
           and
           opposed
           by
           some
           in
           the
           Council
           ,
           without
           being
           censured
           for
           it
           ,
           although
           they
           were
           afterwards
           decreed
           by
           a
           
             Major
             Party
          
           ,
           yet
           cannot
           be
           said
           to
           have
           been
           there
           received
           by
           a
           
             Catholick
             Tradition
          
           .
           Because
           Matters
           of
           Faith
           which
           have
           been
           universally
           received
           in
           the
           Church
           ,
           can
           never
           be
           supposed
           to
           be
           contested
           in
           a
           Council
           without
           Censure
           ;
           but
           if
           it
           appears
           that
           there
           were
           Heats
           and
           warm
           Debates
           among
           the
           Parties
           in
           the
           Council
           it self
           ,
           and
           both
           think
           they
           speak
           the
           Sense
           of
           the
           
             Catholick
             Church
          
           ;
           then
           we
           must
           either
           allow
           that
           there
           was
           then
           no
           known
           
             Catholick
             Tradition
          
           about
           those
           matters
           ,
           or
           that
           the
           Divines
           of
           the
           Church
           of
           Rome
           assembled
           in
           Council
           did
           not
           understand
           what
           it
           was
           .
           And
           what
           happens
           to
           be
           decreed
           by
           a
           Majority
           ,
           can
           never
           be
           concluded
           from
           thence
           to
           have
           been
           the
           Tradition
           before
           ,
           because
           there
           was
           a
           different
           Sense
           of
           others
           concerning
           it
           .
           And
           since
           in
           a
           division
           ,
           a
           single
           Person
           may
           make
           a
           Majority
           ,
           it
           will
           be
           very
           hard
           to
           believe
           ,
           that
           he
           carries
           Infallibility
           and
           
             Catholick
             Tradition
          
           along
           with
           him
           .
        
         
           But
           I
           think
           it
           Reasonable
           in
           the
           enquiry
           after
           
             Catholick
             Tradition
          
           to
           take
           notice
           of
           the
           different
           Opinions
           in
           the
           Council
           ;
           and
           among
           the
           School-men
           before
           it
           ;
           and
           not
           only
           to
           observe
           ,
           what
           was
           the
           Sense
           of
           the
           Roman
           
           Church
           ,
           but
           of
           the
           
             Eastern
             Churches
          
           too
           ;
           and
           where
           the
           matter
           requires
           it
           ,
           to
           go
           through
           the
           several
           Ages
           of
           the
           Church
           up
           to
           the
           
             Apostolical
             Times
          
           ;
           that
           I
           may
           effectually
           prove
           ,
           that
           in
           the
           main
           Points
           in
           Controversie
           between
           us
           ,
           which
           are
           established
           by
           the
           Council
           of
           Trent
           ,
           there
           cannot
           be
           produced
           any
           Catholick
           and
           
             Apostolical
             Tradition
          
           for
           them
           .
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           SOme
           Postulata
           about
           
             Catholick
             Tradition
             ,
             Page
             1.
          
           
        
         
           
             I.
             Point
             examined
             about
             
               Traditions
               being
               a
               Rule
               of
               Faith
               equal
               with
               Scriptures
               ,
               2.
               
            
          
           
             The
             Sense
             of
             the
             Council
             of
             Trent
             concerning
             it
             ,
             3.
             
          
           
             No.
             Catholick
             Tradition
             for
             it
             shew'd
             from
             the
             differences
             about
             it
             in
             the
             Council
             ,
             4.
             
          
           
             From
             the
             Divines
             of
             the
             Roman
             Church
             for
             some
             Ages
             before
             the
             Council
             ,
             5.
             
          
           
             The
             Testimonies
             of
             the
             Canon
             Law
             against
             it
             ,
             17.
             
          
           
             Of
             the
             Ancient
             Offices
             of
             the
             Roman
             Church
             ,
             20.
             
          
           
             Of
             the
             Fathers
             ,
             21.
             
          
           
             The
             first
             step
             of
             Traditions
             being
             set
             up
             as
             a
             Rule
             by
             the
             second
             Council
             of
             
               Nice
               ,
               26.
            
             
          
           
             Not
             receiv'd
             as
             a
             
               Rule
               of
               Faith
            
             till
             after
             the
             Council
             of
             Lateran
             under
             Innocent
             III.
             27.
             
          
           
             The
             occasion
             of
             it
             set
             down
             from
             new
             Points
             of
             Faith
             there
             determin'd
             ,
             28.
             
          
           
             Never
             established
             for
             a
             Rule
             till
             the
             Council
             of
             
               Trent
               ,
               29.
            
             
          
        
         
           
             II.
             About
             the
             Canon
             of
             Scripture
             defined
             by
             the
             Council
             of
             Trent
             ,
             30.
             
          
           
             The
             Sense
             of
             the
             Council
             ,
             ibid.
             
          
           
             
             The
             difference
             there
             about
             it
             ,
             31.
             
          
           
             A
             constant
             Tradition
             against
             it
             in
             the
             Eastern
             Church
             .
             33.
             
          
           
             No
             Catholick
             Tradition
             for
             it
             in
             the
             Western
             Church
             ,
             35.
             
          
           
             The
             several
             steps
             as
             to
             the
             Alteration
             of
             the
             Canon
             set
             down
             ,
             38.
             
          
           
             The
             different
             meaning
             of
             Apocryphal
             Writings
             ,
             40.
             
          
        
         
           
             III.
             About
             the
             free
             use
             of
             the
             Scripture
             in
             the
             vulgar
             Language
             prohibited
             by
             the
             Council
             of
             Trent
             ,
             43.
             
          
           
             The
             Sense
             of
             the
             Council
             ,
             ibid.
             
          
           
             No
             Catholick
             Tradition
             about
             this
             proved
             from
             the
             Writers
             of
             the
             Roman
             Church
             ,
             44.
             
          
           
             The
             General
             Consent
             of
             the
             Catholick
             Church
             against
             it
             proved
             from
             the
             Ancient
             Translations
             into
             Valgar
             Languages
             ,
             46.
             
          
           
             The
             first
             Occasion
             of
             the
             Scriptures
             being
             in
             an
             unknown
             Language
             ,
             52.
             
          
           
             The
             first
             prohibition
             by
             Gregory
             VII
             .
             56.
             
          
           
             Continued
             by
             the
             Inquisition
             after
             Innocent
             III.
             58.
             
          
        
         
           
             IV.
             About
             the
             Merit
             of
             Good
             Works
             ,
             59.
             
          
           
             The
             Sense
             of
             true
             Merit
             cleared
             from
             the
             Divines
             of
             the
             Church
             of
             
               Rome
               ,
               ibid.
            
             
          
           
             No
             Catholick
             Tradition
             for
             it
             proved
             from
             ancient
             Offices
             ,
             61.
             
          
           
             From
             Provincial
             Councils
             and
             eminent
             Divines
             in
             several
             Ages
             before
             the
             Council
             of
             
               Trent
               ,
               63.
            
             
          
           
             The
             several
             steps
             how
             the
             Doctrine
             of
             Merit
             came
             in
             ,
             68.
             
          
        
         
           
             V.
             Of
             the
             number
             of
             Sacraments
             ,
             74.
             
          
           
             An
             appeal
             to
             Tradition
             for
             500.
             years
             for
             
               Seven
               Sacraments
            
             
             examin'd
             and
             disprov'd
             ,
             75.
             
          
           
             As
             to
             
               Chrism
               ,
               77.
            
             
          
           
             As
             to
             
               Drders
               ,
               80.
            
             
          
           
             As
             to
             
               Penance
               ,
               85.
            
             
          
           
             As
             to
             
               Extreme-Unction
               ,
               92.
            
             
          
           
             As
             to
             
               Patrimony
               ,
               97.
            
             
          
           
             The
             sense
             of
             the
             
               Greek
               Church
            
             about
             the
             
               Seven
               Sacraments
               ,
               102.
            
             
          
           
             The
             Sense
             of
             other
             
               Eastern
               Churches
               ,
               110.
            
             
          
           
             When
             the
             number
             of
             
               Seven
               Sacraments
            
             came
             first
             in
             ,
             112.
             
          
           
             The
             particular
             occasions
             of
             them
             ,
             116.
             
          
        
         
           
             VI.
             Of
             Auricular
             Confession
             ,
             117.
             
          
           
             No
             
               Catholick
               Tradition
            
             confessed
             by
             their
             own
             Writers
             ,
             118.
             
          
           
             >
             The
             several
             steps
             and
             Occasions
             of
             introducing
             it
             ,
             at
             large
             set
             down
             ,
             127.
             
          
           
             The
             difference
             between
             the
             ancient
             Discipline
             and
             Modern
             Confession
             ,
             128.
             
          
           
             Of
             voluntary
             Confession
             ,
             133.
             
          
           
             Of
             the
             Penitentiaries
             Office
             ,
             135.
             
          
           
             Publick
             Discipline
             not
             taken
             away
             at
             Constantinople
             when
             the
             Penitentiary
             was
             removed
             ,
             136.
             
          
           
             Proved
             from
             S.
             
               Chrysostom
               ,
               140.
            
             
          
           
             Publick
             Penance
             for
             publick
             Sins
             ,
             142.
             
          
           
             Private
             Confession
             came
             in
             upon
             the
             decay
             of
             the
             Ancient
             Discipline
             ,
             144.
             
          
        
      
    
     
       
         
         
         
           THE
           Council
           of
           Trent
           EXAMINED
           AND
           DISPROVED
           ,
           &c.
           
        
         
           THere
           are
           Two
           things
           designed
           by
           me
           in
           this
           Treatise
           ,
        
         
           1.
           
           To
           shew
           that
           there
           is
           no
           such
           thing
           as
           universal
           Tradition
           for
           the
           main
           Points
           in
           Controversie
           between
           us
           and
           the
           Church
           of
           Rome
           ,
           as
           they
           are
           determined
           by
           the
           Council
           of
           Trent
           .
        
         
           2.
           
           To
           give
           an
           Account
           by
           what
           Steps
           and
           Degrees
           ,
           and
           on
           what
           Occasion
           those
           Doctrines
           and
           Practices
           came
           into
           the
           Church
           .
        
         
           But
           before
           I
           come
           to
           particulars
           ,
           I
           shall
           lay
           down
           some
           reasonable
           Postulata
           .
        
         
           1.
           
           That
           a
           
             Catholick
             Tradition
          
           must
           be
           universally
           received
           among
           the
           sound
           Members
           of
           the
           Catholick
           Church
           .
        
         
           2.
           
           That
           the
           force
           of
           Tradition
           lies
           in
           the
           Certainty
           of
           Conveyance
           of
           Matters
           of
           Faith
           from
           the
           Apostolical
           Times
           .
           For
           no
           New
           Doctrines
           being
           pretended
           to
           ,
           there
           
           can
           be
           no
           Matter
           of
           Faith
           in
           any
           Age
           of
           the
           Church
           ,
           but
           what
           was
           so
           in
           the
           precedent
           and
           so
           up
           to
           the
           Apostles
           times
           .
        
         
           3.
           
           That
           it
           is
           impossible
           to
           suppose
           the
           Divines
           of
           the
           Catholick
           Church
           to
           be
           ignorant
           ,
           what
           was
           in
           their
           own
           time
           received
           for
           
             Catholick
             Tradition
          
           .
           For
           ,
           if
           it
           be
           so
           hard
           for
           others
           to
           mistake
           it
           ,
           it
           will
           be
           much
           more
           so
           for
           those
           whose
           business
           is
           to
           enquire
           into
           ,
           and
           to
           deliver
           Matters
           of
           Faith.
           
        
         
           These
           things
           premised
           ,
           I
           now
           enter
           upon
           the
           Points
           themselves
           ;
           and
           I
           begin
           with
           ,
        
         
           
             I.
             Traditions
             being
             a
             Rule
             of
             Faith
             equal
             with
             Scriptures
             .
          
           
             This
             is
             declared
             by
             the
             Council
             of
             Trent
             ,
             as
             the
             Groundwork
             of
             their
             Proceedings
             .
          
           
             The
             words
             are
             Sess.
             4.
             
             
               That
               the
               Council
               receives
               Traditions
               both
               as
               to
               Faith
            
             
             
               and
               manners
               ,
               either
               delivered
               by
               Christ
               himself
               with
               his
               own
               mouth
               ,
               or
               dictated
               by
               the
               Holy
               Ghost
               ,
               and
               preserved
               in
               the
               Catholick
               Church
               by
               a
               continual
               Succession
               with
               equal
               Piety
               of
               Affection
               and
               Reverence
               as
               the
               Proofs
               of
               holy
               Scripture
               .
            
          
           
             Where
             the
             Council
             first
             supposes
             
               there
               are
               such
               Traditions
               from
               Christ
               and
               the
               Holy
               Ghost
               distinct
               from
               Scripture
               which
               relate
               to
               Faith
            
             ;
             and
             then
             it
             declares
             
               equal
               Respect
               and
               Veneration
               due
               to
               them
               .
            
             No
             one
             questions
             but
             the
             Word
             of
             Christ
             and
             Dictates
             of
             the
             Holy
             Ghost
             deserve
             equal
             Respect
             ,
             howsoever
             conveyed
             to
             us
             ;
             But
             the
             Point
             is
             ,
             whether
             there
             was
             a
             
               Catholick
               Tradition
            
             before
             this
             time
             
             for
             an
             unwritten
             Word
             ,
             as
             a
             Foundation
             of
             Faith
             ,
             together
             with
             the
             written
             Word
             .
          
           
             1.
             
             It
             is
             therefore
             impertinent
             here
             to
             talk
             of
             a
             
               Tradition
               before
               the
               written
               Word
            
             ;
             for
             our
             Debate
             is
             concerning
             both
             being
             joined
             together
             to
             make
             a
             perfect
             Rule
             of
             Faith
             :
             and
             yet
             this
             is
             one
             of
             the
             common
             Pleas
             on
             behalf
             of
             Tradition
             .
          
           
             2.
             
             It
             is
             likewise
             impertinent
             to
             talk
             of
             that
             Tradition
             whereby
             we
             do
             receive
             the
             written
             Word
             .
             For
             the
             Council
             first
             supposes
             the
             written
             Word
             to
             be
             received
             and
             embraced
             as
             the
             Word
             of
             God
             ,
             before
             it
             mentions
             the
             unwritten
             Word
             ;
             and
             therefore
             ,
             it
             cannot
             be
             understood
             concerning
             that
             Tradition
             whereby
             we
             receive
             the
             Scriptures
             .
             And
             the
             Council
             affirms
             ,
             
               That
               the
               Truth
               of
               the
               Gospel
               is
               contained
               partly
               in
               Books
               that
               are
               written
               ,
               and
               partly
               in
               unwritten
               Traditions
               .
            
             By
             the
             Truth
             of
             the
             Gospel
             they
             cannot
             mean
             the
             Scriptures
             being
             the
             Word
             of
             God
             ,
             but
             that
             the
             word
             was
             contained
             partly
             in
             Scripture
             and
             partly
             in
             Tradition
             ;
             and
             it
             is
             therefore
             impertinent
             to
             urge
             the
             Tradition
             for
             Scripture
             to
             prove
             Tradition
             to
             be
             part
             of
             the
             Rule
             of
             Faith
             ,
             as
             it
             is
             here
             owned
             by
             the
             Council
             of
             Trent
             .
          
           
             3.
             
             The
             Council
             doth
             not
             here
             speak
             of
             a
             Traditionary
             sense
             of
             Scripture
             ,
             but
             of
             a
             distinct
             Rule
             of
             Faith
             from
             the
             Scripture
             .
             For
             of
             that
             it
             speaks
             afterwards
             in
             the
             Decree
             about
             the
             use
             of
             the
             Scripture
             ;
             where
             it
             saith
             ,
             
               no
               man
               ought
               to
               interpret
               Scripture
               against
               the
               Sense
               of
               the
               Church
               to
               whom
               it
               belongs
               to
               judge
               of
               the
               true
               Sense
               and
               Meaning
               of
               Scripture
               ,
               nor
               against
               the
               unanimous
               Consent
               of
               the
               Fathers
               .
            
             Whereby
             it
             is
             evident
             ,
             the
             Council
             is
             not
             to
             be
             understood
             of
             any
             Consequences
             drawn
             out
             of
             Scripture
             concerning
             things
             not
             expresly
             contained
             in
             it
             ;
             but
             it
             clearly
             means
             an
             unwritten
             Word
             distinct
             from
             the
             written
             ,
             and
             not
             contained
             in
             it
             ,
             which
             ,
             together
             with
             
             that
             ,
             makes
             up
             a
             Complete
             Rule
             of
             Faith.
             This
             being
             the
             true
             sense
             of
             the
             Council
             ,
             I
             now
             shew
             that
             there
             was
             no
             
               Catholick
               Tradition
            
             for
             it
             .
          
           
             Which
             I
             shall
             prove
             by
             these
             steps
             :
          
           
             
               1.
               
               From
               the
               Proceedings
               of
               the
               Council
               it self
               .
            
             
               2.
               
               From
               the
               Testimony
               of
               the
               Divines
               of
               that
               Church
               before
               the
               Council
               for
               several
               Centuries
               .
            
             
               3.
               
               From
               the
               Canon
               Law
               received
               and
               allowed
               in
               the
               Church
               of
               Rome
               .
            
             
               4.
               
               From
               the
               ancient
               Offices
               used
               in
               that
               Church
               .
            
             
               5.
               
               From
               the
               Testimony
               of
               the
               Fathers
               .
            
          
           
             1.
             
             From
             the
             Proceedings
             of
             the
             Council
             about
             this
             matter
             .
          
           
             By
             the
             Postulata
             it
             appears
             ,
             that
             the
             
               Catholick
               Tradition
            
             is
             such
             as
             must
             be
             known
             by
             the
             sound
             members
             of
             the
             Church
             ,
             and
             especially
             of
             the
             Divines
             in
             it
             .
             But
             it
             appears
             by
             the
             most
             allowed
             Histories
             of
             that
             Council
             ,
             this
             Rule
             of
             Faith
             was
             not
             so
             received
             there
             .
             For
             Cardinal
             Pallavicini
             tells
             us
             that
             it
             was
             warmly
             debated
             and
             canvassed
             even
             by
             the
             Bishops
             themselves
             .
             The
             Bishop
             of
             
               Fano
               (
               Bertanus
            
             )
             urged
             against
             it
             ,
             
               that
               God
               had
               not
               given
            
             
             
               equal
               firmness
               to
               Tradition
               as
               he
               had
               done
               to
               Scripture
               ,
               since
               several
               Traditions
               had
               failed
               .
            
             But
             the
             Bishop
             of
             
               Bitonto
               (
               Mussus
            
             )
             opposed
             him
             and
             said
             ,
             
               Though
               all
               Truths
               were
               not
               to
               be
               equally
               regarded
               ,
               yet
               every
               word
               of
               God
               ought
               ,
               and
               Traditions
               as
               well
               as
               Scripture
               were
               the
               word
               of
               God
               ,
               and
               the
               first
               Principles
               of
               Faith
               ;
               and
               the
               greater
               part
               of
               the
               Council
               followed
               him
               .
            
             It
             seems
             then
             there
             was
             a
             division
             in
             the
             Council
             about
             it
             ;
             but
             how
             could
             that
             be
             if
             there
             were
             a
             Catholick
             Tradition
             about
             this
             Rule
             of
             Faith
             ?
             Could
             the
             Bishops
             of
             the
             Catholick
             Church
             ,
             when
             assembled
             in
             Council
             to
             determine
             Matters
             of
             Faith
             ,
             
             be
             no
             better
             agreed
             about
             the
             Rule
             of
             Faith
             ;
             and
             yet
             must
             we
             believe
             there
             was
             at
             that
             time
             a
             known
             Catholick
             Tradition
             about
             it
             ,
             and
             that
             it
             was
             impossible
             they
             should
             err
             about
             such
             a
             Tradition
             ?
             Nay
             farther
             ,
             the
             same
             Authour
             tells
             us
             ,
             that
             although
             this
             Bishop
             had
             gained
             the
             greatest
             part
             of
             the
             Council
             to
             him
             ,
             yet
             his
             own
             heart
             misgave
             him
             ,
             and
             in
             the
             next
             Congregation
             himself
             proposed
             ,
             that
             instead
             of
             equal
             it
             might
             be
             put
             a
             
               like
               Veneration
            
             ;
             and
             yet
             we
             must
             believe
             there
             was
             a
             Catholick
             Tradition
             for
             an
             Equal
             Veneration
             to
             Scripture
             and
             Tradition
             .
             
               But
               the
               Bishop
               of
            
             Chioza
             ,
             (
             Naclantus
             )
             he
             saith
             ,
             
               inveighed
               more
               bitterly
               against
               this
               Equality
               ,
            
             and
             in
             the
             face
             of
             the
             Council
             
               charged
               the
               Doctrine
               with
               Impiety
            
             ;
             
             and
             he
             would
             not
             allow
             any
             Divine
             Inspiration
             to
             Tradition
             ,
             but
             that
             they
             were
             to
             be
             considered
             onely
             as
             Laws
             of
             the
             Church
             .
             It
             's
             true
             ,
             he
             saith
             he
             professed
             to
             consent
             to
             the
             Decree
             afterwards
             ,
             but
             withall
             he
             tells
             us
             ,
             that
             he
             was
             brought
             under
             the
             Inquisition
             not
             long
             after
             ,
             upon
             suspicion
             of
             Heresie
             ;
             which
             shews
             they
             were
             not
             well
             satisfied
             with
             his
             submission
             .
             We
             are
             extremely
             beholden
             to
             Cardinal
             Pallavicini
             for
             his
             Information
             in
             these
             matters
             ,
             which
             are
             past
             over
             too
             jejunely
             by
             
               F.
               Paul.
            
             
          
           
             2.
             
             I
             proceed
             to
             the
             Testimony
             of
             the
             Divines
             of
             the
             Roman
             Church
             before
             the
             Council
             of
             Trent
             .
             It
             is
             observed
             by
             some
             of
             them
             ,
             that
             when
             the
             Fathers
             appealed
             to
             the
             Tradition
             of
             the
             Church
             in
             any
             controverted
             Point
             of
             Faith
             ,
             they
             made
             their
             Appeal
             to
             those
             who
             wrote
             before
             the
             Controversie
             was
             started
             ;
             as
             
               S.
               Augustin
            
             did
             against
             the
             
               Pelagians
               ,
               &c.
            
             
             This
             is
             a
             reasonable
             Method
             
             of
             proceeding
             ,
             in
             case
             Tradition
             be
             a
             Rule
             of
             Faith
             :
             and
             therefore
             must
             be
             so
             even
             in
             this
             point
             ,
             whether
             Tradition
             be
             such
             a
             Rule
             or
             not
             .
             For
             the
             Divines
             who
             wrote
             before
             could
             not
             be
             ignorant
             of
             the
             Rule
             of
             Faith
             they
             received
             among
             themselves
             .
          
           
           
             
               Gabriel
               Biel
            
             lived
             in
             the
             latter
             end
             of
             the
             15th
             Century
             ,
             and
             he
             affirms
             ,
             
               that
               the
               Scripture
               alone
               teaches
               all
               things
               necessary
            
             
             
               to
               salvation
            
             ;
             and
             he
             instances
             
               in
               the
               things
               to
               be
               done
               and
               to
               be
               avoided
               ,
               to
               be
               loved
               and
               to
               be
               despised
               ,
               to
               be
               believed
               and
               to
               be
               hoped
               for
               .
            
             And
             again
             ,
             
               that
               the
            
             
             
               Will
               of
               God
               is
               to
               be
               understood
               by
               the
               Scriptures
               ,
               and
               by
               them
               alone
               we
               know
               the
               whole
               Will
               of
               God.
            
             If
             the
             whole
             Will
             of
             God
             were
             to
             be
             known
             by
             the
             Scripture
             ,
             how
             could
             part
             of
             it
             be
             preserved
             in
             an
             unwritten
             Tradition
             ?
             And
             if
             this
             were
             then
             part
             of
             the
             Rule
             of
             Faith
             ,
             how
             could
             such
             a
             Man
             ,
             who
             was
             Professour
             of
             Divinity
             at
             Tubing
             be
             ignorant
             of
             it
             ?
             I
             know
             he
             saith
             he
             took
             the
             main
             of
             his
             Book
             from
             the
             Lectures
             of
             Eggelingus
             ,
             in
             the
             Cathedral
             Church
             at
             Mentz
             ;
             but
             this
             adds
             greater
             strength
             to
             the
             Argument
             ,
             since
             it
             appears
             hereby
             that
             this
             Doctrine
             was
             not
             confined
             to
             the
             Schools
             ,
             but
             openly
             delivered
             in
             one
             of
             the
             most
             famous
             Churches
             of
             Germany
             .
          
           
             Cajetan
             died
             not
             above
             12
             Years
             before
             the
             Council
             ,
             who
             agrees
             with
             this
             Doctrine
             of
             Biel
             or
             Eggelingus
             (
             and
             he
             was
             accounted
             the
             Oracle
             of
             his
             time
             for
             Divinity
             )
             for
             he
             affirms
             
               that
               the
               Scripture
               gives
               such
               a
               perfection
               to
               a
               Man
               of
               God
               (
               or
               one
               that
            
             
             
               devoutly
               serves
               him
               )
               that
               thereby
               he
               is
               accomplished
               for
               every
               good
               Work
            
             ;
             How
             can
             this
             be
             ,
             if
             there
             be
             another
             Rule
             of
             Faith
             quite
             distinct
             from
             the
             Written
             Word
             ?
          
           
             Bellarmin
             indeed
             grants
             ,
             
               that
               all
               things
               which
               are
               simply
               necessary
               to
               the
               Salvation
               of
               all
               ,
               are
               plainly
               contained
               in
               Scripture
               ,
            
             by
             which
             he
             yields
             ,
             that
             the
             Scripture
             alone
             is
             the
             Rule
             of
             Faith
             as
             to
             necessary
             points
             ;
             and
             he
             
             calls
             the
             Scripture
             
               the
               certain
               and
               stable
               Rule
               of
               Faith
               ,
            
             yea
             
               the
               most
               certain
               and
               most
               secure
               Rule
               .
            
             If
             there
             be
             then
             
             any
             other
             ,
             it
             must
             be
             
               less
               certain
            
             and
             about
             points
             
               not
               necessary
            
             to
             Salvation
             ;
             
               i.
               e.
            
             it
             must
             be
             a
             Rule
             where
             there
             is
             no
             need
             of
             a
             Rule
             .
             For
             if
             Mens
             Salvation
             be
             sufficiently
             provided
             for
             ,
             by
             the
             Written
             Rule
             ;
             and
             the
             Divine
             Revelation
             ,
             be
             in
             Order
             to
             mens
             Salvation
             ,
             what
             need
             any
             other
             Revelation
             to
             the
             Church
             ,
             besides
             what
             is
             Written
             ?
          
           
             He
             asserts
             farther
             ,
             
               that
               nothing
               is
            
             de
             fide
             ,
             
               but
               what
               God
            
             
             
               hath
               revealed
               to
               the
               Prophets
               and
               Apostles
               ,
               or
               is
               deduced
               from
               thence
               .
            
             This
             he
             brings
             to
             prove
             
               that
               whatsoever
               was
               received
               as
               a
               matter
               of
               Faith
               in
               the
               Church
               ,
               which
               is
               not
               found
               in
               Scripture
               must
               have
               come
               from
               an
               Apostolical
               Tradition
               .
            
             But
             if
             it
             be
             
               necessary
               to
               Salvation
            
             ,
             according
             to
             his
             own
             Concession
             it
             must
             be
             written
             ;
             and
             if
             it
             be
             not
             ,
             how
             comes
             it
             to
             be
             received
             as
             a
             matter
             of
             Faith
             ?
             unless
             it
             be
             first
             proved
             ,
             that
             it
             is
             necessary
             to
             Salvation
             to
             receive
             an
             unwritten
             Rule
             of
             Faith
             ,
             as
             well
             as
             a
             written
             ?
             For
             ,
             either
             it
             must
             be
             necessary
             on
             its
             own
             Account
             ,
             and
             then
             he
             saith
             it
             must
             be
             written
             ;
             and
             if
             not
             ,
             then
             it
             can
             be
             no
             otherwise
             necessary
             than
             because
             it
             is
             to
             be
             believed
             on
             the
             Account
             of
             a
             Rule
             ,
             which
             makes
             it
             necessary
             .
             And
             consequently
             that
             Rule
             must
             be
             first
             proved
             to
             be
             a
             necessary
             Article
             of
             Faith
             :
             Which
             Bellarmin
             hath
             no
             where
             done
             ;
             but
             onely
             sets
             down
             Rules
             about
             knowing
             true
             Apostolical
             Traditions
             from
             others
             in
             matters
             of
             Faith
             ,
             wherein
             he
             wisely
             supposes
             that
             which
             he
             was
             to
             prove
             .
          
           
           
             And
             the
             true
             Occasion
             of
             setting
             up
             this
             new
             Rule
             of
             Faith
             is
             intimated
             by
             Bellarmin
             himself
             in
             his
             first
             Rule
             of
             judging
             true
             Apostolical
             Traditions
             .
             Which
             is
             ,
             
               when
               the
               Church
               believes
               any
               thing
               as
               a
               Doctrine
               of
               Faith
               which
               is
               not
               in
               Scripture
               ,
            
             then
             saith
             he
             ,
             
               we
               must
               judge
               it
               to
               be
               an
               Apostolical
               Tradition
               .
            
             Why
             so
             ?
             
               Otherwise
               the
               Church
               must
               have
               erred
               in
               taking
               that
               for
               a
               matter
               of
               Faith
               which
               was
               not
               .
            
             And
             this
             is
             the
             great
             Secret
             about
             this
             
               New
               Rule
               of
               Faith
            
             ;
             they
             saw
             plainly
             several
             things
             were
             imposed
             on
             the
             Faith
             of
             Christians
             ,
             which
             could
             not
             be
             proved
             from
             Scripture
             ;
             and
             they
             must
             not
             yield
             they
             had
             once
             mistaken
             ,
             and
             therefore
             this
             New
             ,
             Additional
             Less
             certain
             Rule
             for
             
               unnecessary
               Points
            
             must
             be
             advanced
             ,
             although
             they
             wanted
             Tradition
             among
             themselves
             to
             prove
             
               Tradition
               a
               Rule
               of
               Faith
            
             ,
             which
             I
             shall
             now
             farther
             make
             appear
             from
             their
             own
             
               School
               Divines
            
             before
             the
             Council
             of
             Trent
             .
          
           
             We
             are
             to
             observe
             among
             them
             what
             those
             are
             which
             they
             strictly
             call
             
               Theological
               Truths
            
             ,
             and
             by
             them
             we
             shall
             judge
             ,
             what
             they
             made
             
               the
               Rule
               of
               Faith.
            
             For
             ,
             they
             do
             not
             make
             a
             bare
             Revelation
             to
             any
             Person
             a
             sufficient
             Ground
             for
             Faith
             ;
             but
             they
             say
             *
             
               the
               Revelation
               must
               be
               publick
               ,
               and
               designed
               for
               the
               general
               Benefit
               of
               the
               Church
            
             ;
             and
             so
             Aquinas
             determines
             †
             
               that
               our
               Faith
               rests
               onely
               upon
               the
               Revelations
               made
               to
               the
               Prophets
               and
               Apostles
               ;
               and
               Theological
               Truths
            
             are
             such
             as
             are
             immediately
             deduced
             from
             
               the
               Principles
               of
               Faith
            
             ,
             i.
             e.
             
               from
               publick
               Divine
               Revelations
            
             owned
             and
             received
             by
             the
             Church
             .
             The
             modern
             School
             men
             ,
             ‖
             who
             follow
             the
             Council
             of
             Trent
             make
             
               Theological
               Truths
               to
               be
               deduced
               from
               the
               unwritten
               as
               well
               as
               the
               Written
               word
            
             ;
             or
             else
             they
             would
             not
             speak
             consonantly
             to
             their
             own
             Doctrine
             .
             And
             therefore
             if
             those
             before
             them
             deduce
             
               Theological
               Truths
            
             onely
             from
             the
             Written
             Word
             ,
             then
             it
             will
             follow
             that
             they
             did
             not
             
             hold
             the
             
               unwritten
               Word
            
             to
             
               be
               a
               Rule
               of
               Faith.
            
             
          
           
             
               Marsilius
               ab
               Inghen
            
             was
             first
             Professor
             of
             Divinity
             of
             Heidelberg
             (
             at
             the
             latter
             end
             of
             the
             
               15th
               Century
            
             saith
             Bellarmin
             ,
             but
             Trithemius
             saith
             the
             14th
             )
             and
             he
             determines
             ,
             
               that
               a
               Theological
               Proposition
               is
               that
               which
               is
               positively
            
             
             
               asserted
               in
               Scripture
               or
               deduced
               from
               thence
               by
               good
               Consequence
               ;
               and
               that
               a
               Theological
               Truth
               strictly
               taken
               is
               the
               Truth
               of
               an
               Article
               of
               Faith
               ,
               or
               something
               expressed
               in
               the
               Bible
               ,
               or
               deduced
               from
               thence
               .
            
             He
             mentions
             
               Apostolical
               Traditions
            
             afterwards
             ,
             and
             joins
             them
             with
             
               Ecclesiastical
               Histories
               and
               Martyrologies
            
             .
             So
             far
             was
             he
             from
             supposing
             them
             to
             be
             part
             of
             the
             
               Rule
               of
               Faith.
            
             
          
           
             In
             the
             beginning
             of
             the
             15th
             Century
             lived
             
               Petrus
               de
               Alliaco
            
             ,
             one
             as
             famous
             for
             his
             skill
             in
             Divinity
             ,
             as
             for
             his
             
             Dignity
             in
             the
             Church
             ,
             He
             saith
             ,
             
               that
               Theological
               Discourse
               is
               founded
               on
               Scripture
               ,
               and
               a
               Theological
               Proof
               must
               be
               drawn
               from
               thence
               ;
               that
               Theological
               Principles
               are
               the
               Truths
               contained
               in
               the
               Canon
               of
               Scripture
               ;
               and
               Conclusions
               are
               such
               as
               are
               drawn
               out
               of
               what
               is
               contained
               in
               Scripture
               .
            
             So
             that
             he
             not
             onely
             makes
             the
             Scripture
             the
             Foundation
             of
             Faith
             ,
             but
             of
             all
             sorts
             of
             
               true
               Reasoning
            
             about
             it
             .
             He
             knew
             nothing
             of
             Cardinal
             
             Palavicini's
             
               two
               first
               Principles
               of
               Faith.
            
             
          
           
             To
             the
             same
             purpose
             speaks
             
               Gregorius
               Ariminensis
            
             ,
             about
             the
             middle
             of
             the
             14th
             Century
             he
             saith
             ,
             
               all
               Theological
            
             
             
               Discourse
               is
               grounded
               on
               Scripture
               and
               the
               Consequences
               from
               it
            
             ;
             which
             he
             not
             onely
             proves
             from
             Testimony
             ,
             but
             
               ex
               communi
               omnium
               conceptione
               ,
               from
               the
               general
               Consent
               of
               Christians
               .
            
             For
             ,
             saith
             he
             ,
             
               all
               are
               agreed
               that
               then
               a
               thing
               is
               proved
               Theologically
               ,
               when
               it
               is
               proved
               from
               the
               Words
               of
               Scripture
               .
            
             So
             that
             here
             we
             have
             plain
             Tradition
             ,
             against
             
               Traditions
               being
               a
               distinct
               Rule
               of
               Faith
               ,
            
             and
             this
             delivered
             by
             the
             General
             of
             an
             Order
             in
             the
             Church
             of
             Rome
             .
             He
             affirms
             that
             the
             Principles
             of
             Theology
             ,
             
             are
             no
             other
             than
             the
             Truths
             contained
             in
             
               the
               Canon
               of
               Scripture
            
             ;
             and
             that
             the
             Resolution
             of
             all
             
               Theological
               Discourse
            
             is
             into
             them
             ;
             and
             that
             there
             can
             be
             no
             
               Theological
               Conclusion
            
             ,
             but
             what
             is
             drawn
             from
             Scripture
             .
          
           
             In
             the
             former
             part
             of
             that
             Century
             lived
             Darandus
             ,
             
             he
             gives
             a
             threesold
             Sense
             of
             Theology
             .
             1.
             
             
               For
               a
               habit
               whereby
               we
               assent
               to
               those
               things
               which
               are
               contained
               in
               Scripture
               ,
               as
               they
               are
               there
               delivered
               .
            
             2.
             
             
               For
               a
               habit
               whereby
               those
               things
               are
               ●efended
               and
               declared
               which
               are
               delivered
               in
               Scripture
               .
            
             3.
             
             
               For
               a
               habit
               of
               those
               things
            
             
             
               which
               are
               deduced
               out
               of
               Articles
               of
               Faith
               ;
               and
               so
               it
               is
               all
               one
               with
               the
               holy
               Scripture
               .
            
             
          
           
             And
             in
             another
             place
             he
             affirms
             ,
             
               that
               all
               Truth
               is
               contained
               in
               the
               Holy
               Scripture
               at
               large
               ;
               but
               for
               the
               People's
            
             
             
               Conveniency
               the
               necessary
               Points
               are
               summed
               up
               in
               the
               Apostles
               Creed
               .
            
          
           
             In
             his
             Preface
             before
             his
             Book
             on
             the
             Sentences
             he
             highly
             commends
             
               the
               Scriptures
               for
               their
               Dignity
               ,
               their
               Usefulness
               ,
               their
               Certainty
               ,
               their
               Depth
            
             ;
             and
             after
             all
             concludes
             ,
             
               that
               in
               matters
               of
               Faith
               men
               ought
               to
               speak
               agreeably
               to
               the
               Scriptures
               ;
               and
               whosoever
               doth
               not
               ,
               breaks
               the
               Rule
               of
               the
               Scriptures
               ,
            
             which
             he
             calls
             
               the
               Measure
               of
               our
               Faith.
            
             What
             Tradition
             did
             appear
             then
             for
             another
             Rule
             of
             Faith
             in
             the
             
               14th
               Century
            
             ?
          
           
             But
             before
             I
             proceed
             higher
             I
             shall
             shew
             the
             Consent
             of
             others
             with
             these
             School
             Divines
             in
             the
             three
             last
             Centuries
             before
             the
             
               Council
               of
               Trent
            
             .
             In
             the
             middle
             of
             the
             15th
             lived
             
               Nicholaus
               Panormitanus
            
             ,
             one
             of
             mighty
             Reputation
             for
             his
             skill
             in
             the
             
               Canon
               Law.
            
             In
             the
             Ch.
             
               Significâsti
               prima
            
             .
             1.
             
               de
               Electione
            
             ,
             debating
             the
             Authority
             of
             
               Pope
               and
               Council
            
             ,
             he
             saith
             ,
             
             
               If
               the
               Pope
               hath
               better
               Reason
               his
               Authority
               is
               greater
               than
               the
               Councils
               ;
               and
               if
               any
               private
               person
               in
               matters
               of
               Faith
            
             
             
               hath
               better
               Reason
               out
               of
               Scripture
               than
               the
               Pope
               ,
               his
               saying
               is
               to
               be
               preferred
               above
               the
               Pope's
               .
            
             Which
             words
             do
             plainly
             shew
             ,
             that
             the
             Scripture
             was
             then
             looked
             on
             as
             the
             
               onely
               Rule
               of
               Faith
            
             ;
             or
             else
             no
             Man's
             grounding
             himself
             on
             Scripture
             could
             make
             his
             Doctrine
             to
             be
             preferred
             before
             the
             Pope's
             ;
             who
             might
             alledge
             Tradition
             against
             him
             ,
             and
             if
             that
             were
             an
             equal
             Rule
             of
             Faith
             ,
             the
             Doctrine
             of
             one
             Rule
             could
             not
             be
             preferred
             before
             the
             other
             .
          
           
             At
             the
             same
             time
             lived
             Tostatus
             the
             famous
             Bishop
             of
             Avila
             ,
             one
             of
             infinite
             Industry
             and
             great
             Judgment
             ,
             and
             therefore
             could
             not
             be
             mistaken
             in
             the
             
               Rule
               of
               Faith.
            
             In
             his
             Preface
             on
             Genesis
             he
             saith
             ,
             
               that
               there
               must
               be
               a
               Rule
               for
               our
               understandings
               to
               be
            
             
             
               regulated
               by
               ,
               and
               that
               Rule
               must
               be
               most
               certain
               ;
               that
               Divine
               Faith
               is
               the
               most
               certain
               ;
               and
               that
               is
               contained
               in
               Scripture
               ,
               and
               therefore
               we
               must
               regulate
               our
               understandings
               thereby
               .
               And
               this
               he
               makes
               to
               be
               the
               measure
               of
               Truth
               and
               Falshood
               .
            
             If
             he
             knew
             any
             other
             Rule
             of
             Faith
             besides
             the
             Scriptures
             ,
             he
             would
             have
             mentioned
             it
             in
             this
             place
             ;
             and
             not
             have
             directed
             Men
             onely
             to
             them
             ,
             as
             the
             
               exact
               measure
               of
               Truth
               and
               Falshood
               .
            
          
           
             In
             the
             beginning
             of
             this
             
               Century
               Thomas
               Walden
            
             (
             Confessor
             to
             our
             Henry
             5th
             ,
             saith
             
               Trithemius
               ,
            
             )
             disputed
             sharply
             against
             Wickliff
             ;
             but
             he
             durst
             not
             set
             up
             the
             Churches
             Authority
             or
             
               Tradition
               equal
               with
               the
               Scriptures
            
             .
             For
             when
             he
             mentions
             Tradition
             after
             Scriptures
             ,
             he
             utterly
             
               disclaims
               any
               such
               thought
               as
               that
               of
               Equality
               between
               them
            
             ;
             but
             he
             desires
             a
             due
             
             distance
             may
             be
             kept
             between
             
               Canonical
               Scripture
            
             and
             
               Ecclesiastical
               Authority
            
             or
             Tradition
             .
             In
             the
             first
             place
             he
             saith
             ,
             
               we
               ought
               to
               believe
               the
               holy
               Scriptures
            
             ;
             then
             
             
               the
               Definitions
               and
               Customs
               of
               the
               Catholick
               Church
            
             ;
             but
             he
             more
             fully
             explains
             himself
             in
             another
             place
             ,
             where
             
             he
             plainly
             asserts
             ,
             
               that
               nothing
               else
               is
               to
               be
               received
               by
            
             
             
               such
               Faith
               as
               the
               Scripture
               and
               Christ's
               symbolical
               Church
               ;
               but
               for
               all
               other
               Authorities
               ,
               the
               lowest
               degree
               is
               that
               of
               Catholick
               Tradition
               ,
               the
               next
               of
               the
               Bishops
               ,
               especially
               of
               the
               Apostolical
               Churches
               ,
               and
               the
               Roman
               in
               the
               first
               place
               ;
               and
               above
               all
               these
               he
               places
               that
               of
               a
               General
               Council
            
             ;
             but
             when
             he
             hath
             so
             done
             ,
             he
             saith
             ,
             
               all
               these
               Authorities
               are
               to
               be
               regarded
               but
               as
               the
               Instructions
               of
               Elders
               ,
               and
               Admonitions
               of
               Fathers
               .
            
             So
             that
             the
             chief
             Opposers
             of
             Wickliff
             had
             not
             yet
             found
             out
             this
             
               new
               Rule
               of
               Faith.
            
             
          
           
             Much
             about
             the
             same
             time
             lived
             
               Joh.
               Gerson
            
             ,
             whom
             
             Cardinal
             
               Zabarella
               declared
               ,
               in
               the
               Council
               of
            
             Constance
             ,
             
               to
               be
               the
               greatest
               Divine
               of
               his
               time
               ,
            
             and
             therefore
             could
             not
             be
             ignorant
             of
             the
             
               true
               Rule
               of
               Faith.
            
             He
             agrees
             with
             Panormitan
             in
             this
             ,
             
               that
               if
               a
               man
               be
               well
               skilled
               in
               Scriptures
               ,
               his
               Doctrine
               deserves
               more
               to
               be
               regarded
               than
               the
               Pope's
               Declaration
               ;
               for
               ,
            
             saith
             he
             ,
             
               the
               Gospel
               is
               more
               to
               be
               believed
               than
               the
               Pope
               ,
               and
               if
               such
               a
               one
               teaches
               a
               Doctrine
               to
               be
               contained
               in
               Scripture
               ,
               which
               the
               Pope
               either
               knows
               not
               or
               mistakes
               ,
               it
               is
               plain
               whose
               Judgment
               is
               to
               be
               preferred
               .
            
             Nay
             ,
             he
             goes
             farther
             ,
             
               that
               if
               in
               a
               General
               Council
               he
               finds
               the
               Majority
               incline
               to
               that
               part
               which
               is
               contrary
               to
               Scripture
               ,
               he
               is
               bound
               to
               oppose
               it
               ,
            
             and
             he
             instances
             in
             Hilary
             .
             And
             he
             shews
             ,
             
               that
               since
               the
               Canon
               of
               Scripture
               received
               by
               the
               Church
               ,
               no
               Authority
               of
               the
               Church
               is
               to
               be
               equalled
               to
               it
               .
            
             He
             allows
             
               a
               Judgment
            
             of
             Discretion
             in
             private
             
             persons
             ,
             and
             a
             
               Certainty
               of
               the
               literal
               Sense
            
             of
             Scripture
             attainable
             thereby
             .
             He
             makes
             
               the
               Scripture
               the
               onely
               standing
               infallible
               Rule
            
             
             
               of
               Faith
               for
               the
               whole
               Church
               to
               the
               end
               of
               the
               world
               .
               And
               whatever
               Doctrine
               is
               not
               agreeable
               thereto
               ,
               is
               to
               be
               rejected
               either
            
             
             
               as
               Heretical
               ,
               suspicious
               ,
               or
               impertinent
               to
               Religion
               .
            
             If
             the
             Council
             of
             Trent
             had
             gone
             by
             this
             Rule
             ,
             we
             had
             never
             heard
             of
             the
             Creed
             of
             Pius
             IV.
             
          
           
             In
             the
             beginning
             of
             the
             14th
             Century
             lived
             
               Nicolaus
               de
               Lyra
            
             ,
             who
             parallels
             
               the
               Scriptures
               in
               matters
               of
               Faith
            
             
             with
             
               First-principles
               in
               Sciences
            
             ;
             for
             
               as
               other
               Truths
               are
               tried
               in
               them
               by
               their
               reduction
               to
               First-principles
               ,
               so
               in
               matters
               of
               Faith
               by
               their
               reduction
               to
               Canonical
               Scriptures
               ,
               which
               are
               of
               divine
               Revelation
               ,
               which
               is
               impossible
               to
               be
               false
               .
            
             If
             he
             had
             known
             any
             other
             Principles
             which
             would
             have
             made
             Faith
             impossible
             to
             be
             false
             ,
             he
             would
             never
             have
             spoken
             thus
             of
             Scripture
             alone
             .
             But
             to
             return
             to
             the
             School
             Divines
             .
          
           
             About
             the
             same
             time
             lived
             
               Joh.
               Duns
               Scotus
            
             ,
             the
             head
             of
             a
             School
             ,
             famous
             for
             Subtilty
             ;
             He
             affirms
             ,
             
               that
               the
            
             
             
               holy
               Scripture
               doth
               sufficiently
               contain
               all
               matters
               necessary
               to
               salvation
               ;
               because
               by
               it
               we
               know
               what
               we
               are
               to
               believe
               ,
               hope
               for
               ,
               and
               practise
               .
            
             And
             after
             he
             hath
             enlarged
             upon
             them
             ,
             he
             concludes
             in
             these
             words
             ,
             
               patet
               quod
               Scriptura
               sacra
               sufficienter
               continet
               Doctrinam
               necessariam
               viatori
               .
            
             If
             this
             be
             understood
             onely
             of
             
               Points
               simply
               necessary
            
             ,
             then
             however
             it
             proves
             ,
             that
             all
             such
             things
             necessary
             to
             Salvation
             are
             therein
             contained
             ;
             and
             no
             man
             is
             bound
             to
             enquire
             after
             unnecessary
             Points
             .
             How
             then
             can
             it
             be
             necessary
             to
             embrace
             another
             Rule
             of
             Faith
             ,
             when
             all
             things
             necessary
             to
             Salvation
             are
             sufficiently
             contained
             in
             Scripture
             ?
          
           
             But
             
               Thomas
               Aquinas
            
             is
             more
             express
             
             in
             this
             matter
             ;
             For
             he
             saith
             ,
             
               that
               those
               things
               which
               depend
               on
               the
               Will
               of
               God
               ,
               and
               are
               above
               any
               desert
               of
               ours
               ,
               can
            
             
             
               be
               known
               no
               otherways
               by
               us
               ,
               than
               as
               they
               are
               delivered
               in
               Scriptures
               by
               the
               Will
               of
               God
               ,
               which
               is
               made
               known
               to
               us
               .
            
          
           
             This
             is
             so
             remarkable
             a
             Passage
             ,
             that
             Suarez
             could
             not
             let
             it
             escape
             without
             corrupting
             it
             ;
             for
             instead
             of
             Scripture
             he
             makes
             him
             to
             speak
             of
             Divine
             Revelation
             in
             general
             ,
             
             viz.
             under
             
               Scripture
               he
               comprehends
               all
            
             ;
             that
             is
             ,
             under
             the
             
               written
               Word
            
             he
             means
             the
             unwritten
             .
             If
             he
             had
             meant
             so
             ,
             he
             was
             able
             to
             have
             expressed
             his
             own
             mind
             more
             plainly
             ;
             and
             Cajetan
             apprehended
             no
             such
             meaning
             in
             his
             words
             ,
             But
             this
             is
             a
             matter
             of
             so
             great
             consequence
             ,
             that
             I
             shall
             prove
             from
             other
             passages
             in
             him
             ,
             that
             he
             asserted
             the
             same
             Doctrine
             ,
             
               viz.
               That
               the
               Scripture
               was
               the
               onely
               Rule
               of
               Faith.
               
            
          
           
             1.
             
             He
             makes
             
               no
               Proofs
               of
               matters
               of
               Faith
               to
               be
               sufficient
               but
               such
               as
               are
               deduced
            
             
             
               from
               Scripture
               ;
               and
               all
               other
               Arguments
               from
               Authority
               to
               be
               onely
               probable
               ;
               nay
               although
               such
               Persons
               had
               particular
               Revelations
               .
            
             How
             can
             this
             be
             consistent
             with
             another
             Rule
             of
             Faith
             distinct
             from
             Scripture
             ?
             For
             if
             he
             had
             owned
             any
             such
             ,
             he
             must
             have
             deduced
             necessary
             Arguments
             from
             thence
             ,
             as
             well
             as
             from
             Canonical
             Scriptures
             .
             But
             if
             all
             other
             Authorities
             be
             onely
             probable
             ,
             then
             they
             cannot
             make
             any
             thing
             necessary
             to
             be
             believed
             .
          
           
             2.
             
             He
             affirms
             ,
             
               that
               to
               those
               who
               receive
               the
               Scriptures
               we
               are
               to
               prove
               nothing
            
             
             
               but
               by
               the
               Scriptures
               ,
               as
               matter
               of
               Faith.
            
             For
             by
             Authorities
             he
             means
             nothing
             but
             the
             Scriptures
             ;
             as
             appears
             by
             the
             former
             place
             ,
             and
             by
             what
             follows
             ,
             
             where
             he
             mentions
             the
             
               Canon
               of
               Scripture
            
             expresly
             .
          
           
           
             3.
             
             He
             asserts
             that
             
               the
               Articles
               of
               the
               Creed
               are
               all
               contained
               in
               Scripture
               ,
               and
               are
               drawn
               out
               of
               Scripture
               ,
               and
               put
               together
               by
               the
               Church
               onely
               for
               the
               Ease
               of
               the
               People
               .
            
             From
             hence
             it
             nenessarily
             
             follows
             that
             the
             Reason
             of
             believing
             the
             Articles
             of
             the
             Creed
             ,
             is
             to
             be
             taken
             from
             the
             
               written
               Word
            
             and
             not
             from
             any
             
               unwritten
               Tradition
            
             .
             For
             else
             he
             needed
             not
             to
             have
             been
             so
             carefull
             to
             shew
             ,
             that
             they
             were
             all
             taken
             out
             of
             Scripture
             .
          
           
             4.
             
             He
             distinguisheth
             the
             Matters
             of
             Faith
             in
             
               Scripture
               ,
               some
               to
               be
               believed
               for
               themselves
               ,
            
             which
             he
             calls
             
               prima
               Credibilia
            
             ;
             these
             he
             saith
             
               every
               one
               is
               bound
               explicitly
               to
               believe
               ;
               but
               for
               other
               things
               he
               is
               bound
               onely
               implicitly
               ,
               or
            
             
             
               in
               a
               preparation
               of
               mind
               ,
               to
               believe
               whatever
               is
               contained
               in
               Scripture
               ;
               and
               then
               onely
               is
               he
               bound
               to
               believe
               explicitly
               when
               it
               is
               made
               clear
               to
               him
               to
               be
               contained
               in
               the
               Doctrine
               of
               Faith.
            
             Which
             words
             must
             imply
             the
             Scripture
             to
             be
             the
             onely
             Rule
             of
             Faith
             ;
             for
             otherwise
             
               implicit
               Faith
            
             ,
             must
             relate
             to
             whatever
             is
             proved
             to
             be
             an
             
               unwritten
               Word
            
             .
          
           
             From
             all
             this
             it
             appears
             that
             Aquinas
             knew
             nothing
             of
             a
             
               Traditional
               Rule
               of
               Faith
            
             ;
             although
             he
             lived
             after
             the
             
               Lateran
               Council
            
             A.
             D.
             1215.
             being
             born
             about
             nine
             years
             after
             it
             .
          
           
             And
             Bonaventure
             ,
             who
             died
             the
             same
             year
             with
             him
             ,
             affirms
             ,
             
               that
               nothing
               was
            
             
             
               to
               besaid
            
             ,
             (
             about
             Matters
             of
             Faith
             )
             
               but
               what
               is
               made
               clear
               out
               of
               the
               holy
               Scriptures
               .
            
          
           
           
             Not
             long
             after
             them
             lived
             
               Henricus
               Gandavensis
            
             ;
             and
             he
             delivers
             these
             things
             which
             are
             very
             material
             to
             our
             purpose
             .
          
           
             1.
             
             
               That
               the
               Reason
               why
               we
               believe
               the
               Guides
               of
               the
               Church
               since
               the
               Apostles
               ,
            
             
             
               who
               work
               no
               Miracles
               ,
               is
               ,
               because
               they
               preach
               nothing
               but
               what
               they
               have
               left
               in
               their
               most
               certain
               Writings
               ,
               which
               are
               delivered
               down
               to
               us
               pure
               and
               uncorrupt
               by
               an
               universal
               consent
               of
               all
               that
               succeeded
               to
               our
               times
               .
            
             Where
             we
             see
             he
             makes
             the
             Scriptures
             to
             be
             the
             onely
             Certain
             Rule
             ,
             and
             that
             we
             are
             to
             judge
             of
             all
             other
             Doctrines
             by
             them
             .
          
           
             2.
             
             
               That
               Truth
               is
               more
               certainly
               preserved
               in
               Scripture
               than
               in
               the
               Church
            
             ;
             
             
               because
               that
               is
               fixed
               and
               immutable
               ,
               and
               men
               are
               variable
               ,
               so
               that
               multitudes
               of
               them
               may
               depart
               from
               the
               Faith
               ,
               either
               through
               Errour
               or
               Malice
               ;
               but
               the
               true
               Church
               will
               always
               remain
               in
               some
               righteous
               persons
               .
            
             How
             then
             can
             Tradition
             be
             a
             
               Rule
               of
               Faith
            
             equal
             with
             Scriptures
             ,
             which
             depends
             upon
             the
             Testimony
             of
             Persons
             who
             are
             so
             very
             fallible
             ?
          
           
             I
             might
             carry
             this
             way
             of
             Testimony
             on
             higher
             still
             ,
             as
             when
             
               Richardus
               de
               S.
               Victore
            
             saith
             ,
             in
             the
             thirteenth
             Century
             ,
             
               that
               every
               Truth
               is
               suspected
               by
               him
               ,
               which
               is
               not
               confirmed
               by
               Holy
            
             
             Scripture
             ;
             but
             in
             stead
             of
             that
             I
             shall
             now
             proceed
             to
             the
             
               Canon
               Law
            
             ,
             as
             having
             more
             Authority
             than
             particular
             Testimonies
             .
          
           
           
             3.
             
             As
             to
             the
             
               Canon
               Law
            
             collected
             by
             Gratian
             ,
             I
             do
             not
             insist
             upon
             its
             Confirmation
             by
             Eugenius
             ,
             but
             upon
             its
             
               universal
               Reception
            
             in
             the
             Church
             of
             Rome
             .
             And
             from
             thence
             I
             shall
             evidently
             prove
             that
             Tradition
             was
             not
             allowed
             to
             be
             a
             
               Rule
               of
               Faith
               equal
               with
               the
               Scriptures
               .
            
          
           
             Dist.
             9.
             c.
             3
             ,
             4
             ,
             5
             ,
             7
             ,
             8
             ,
             9
             ,
             10.
             
             
               The
               Authority
               and
               Infallibility
               of
               the
               holy
               Scripture
               is
               asserted
               above
               all
               other
               Writings
               whatsoever
               ;
               for
               all
               other
               Writings
               are
               to
               be
               examined
               ,
               and
               men
               are
               to
               judge
               of
               them
               as
               they
               see
               cause
               .
            
          
           
             Now
             Bellarmin
             tells
             us
             ,
             
               that
               the
               unwritten
               Word
               is
               so
            
             
             
               called
               ,
               not
               that
               it
               always
               continues
               unwritten
               ,
               but
               that
               it
               was
               so
               by
               the
               first
               Authour
               of
               it
               .
            
             So
             that
             the
             
               unwritten
               Word
            
             doth
             not
             depend
             on
             mere
             
               Oral
               Tradition
            
             ,
             according
             to
             him
             ,
             but
             it
             may
             be
             found
             in
             
               the
               Writers
               of
               the
               Church
            
             ;
             
             but
             the
             Canon
             Law
             expresly
             excludes
             
               all
               other
               Writings
            
             ,
             let
             them
             contain
             what
             they
             will
             ,
             from
             being
             admitted
             to
             any
             Competition
             with
             
               Canonical
               Scripture
            
             ;
             and
             therefore
             according
             to
             that
             ,
             no
             part
             of
             the
             Rule
             of
             Faith
             was
             contained
             in
             any
             other
             than
             Canonical
             Scriptures
             .
          
           
             Dist.
             37.
             
               c.
               Relatum
            
             ,
             A
             man
             is
             supposed
             to
             
               have
               an
               entire
               and
               firm
               Rule
               of
            
             
             
               Faith
               in
               the
               Scriptures
            
             .
          
           
             Caus.
             8.
             q.
             1.
             
               c.
               Nec
               sufficere
               ,
               The
               Scriptures
            
             
             
               are
               said
               to
               be
               the
               onely
               Rule
               both
               of
               Faith
               and
               Life
               .
            
          
           
             And
             the
             Gloss
             on
             the
             Canon
             Law
             there
             owns
             the
             Scripture
             to
             be
             the
             Rule
             for
             matters
             of
             Faith
             ;
             but
             very
             pleasantly
             applies
             it
             to
             the
             Clergy
             ,
             and
             thinks
             Images
             enough
             for
             the
             Laity
             .
          
           
             Caus.
             24.
             q.
             1.
             
               c.
               Non
               afferentes
            
             .
             The
             Scriptures
             are
             acknowledged
             to
             be
             
               the
               true
               Balance
               ;
               and
               that
               we
               are
               not
               so
               much
               to
               weigh
               what
               we
               find
               there
               ,
               as
               to
               own
               what
               we
               find
               there
               already
               weighed
               .
            
             Which
             must
             imply
             the
             Scripture
             alone
             to
             be
             that
             
               Measure
               we
               are
               to
               trust
               to
               .
            
          
           
           
             Dist.
             8.
             c.
             4
             ,
             5
             ,
             6
             ,
             7
             ,
             8
             ,
             9.
             
             It
             is
             there
             said
             ,
             
               that
               Custome
               must
               yield
               to
               Truth
               and
               Reason
               ,
               when
               that
               is
               discovered
               ,
               and
               that
               for
               this
               Reason
               ,
               because
               Christ
               said
               ,
               I
               am
               Truth
               and
               not
               Custome
               .
            
             Now
             ,
             if
             Tradition
             be
             an
             Infallible
             Rule
             of
             Faith
             ,
             Custome
             ought
             always
             to
             be
             presumed
             to
             have
             Truth
             and
             Reason
             of
             its
             side
             .
             For
             ,
             if
             we
             can
             once
             suppose
             a
             Custome
             to
             prevail
             in
             the
             Church
             against
             Truth
             and
             Reason
             ,
             it
             is
             impossible
             that
             Tradition
             should
             be
             Infallible
             ;
             for
             what
             is
             that
             but
             Ancient
             Custome
             ?
          
           
             Caus.
             11.
             
             Q.
             3.
             c.
             101.
             
             
               Si
               is
               qui
               proeest
               .
               If
               any
               one
               commands
               what
               God
               hath
               forbidden
               ,
               or
               forbids
               what
               God
               hath
               commanded
               ,
               he
               is
               to
               be
               accursed
               of
               all
               that
               love
               God.
               And
               if
               he
               requires
               any
               thing
               besides
               the
               Will
               of
               God
               ,
               or
               what
               God
               hath
               evidently
               required
               in
               Scripture
               ,
               he
               is
               to
               be
               looked
               on
               as
               a
               false
               Witness
               of
               God
               ,
               and
               a
               Sacrilegious
               Person
               .
            
             How
             can
             this
             be
             ,
             if
             there
             be
             another
             infallible
             way
             of
             conveying
             the
             Will
             of
             God
             besides
             the
             Scriptures
             ?
          
           
             Caus.
             24.
             q.
             3.
             c.
             30.
             
               c.
               Quid
               autem
               .
               In
               matters
               of
               doubt
               it
               is
               said
               that
               men
               are
               to
               fly
               to
               the
               Written
               word
               for
               satisfaction
               ,
            
             
             
               and
               that
               it
               is
               folly
               not
               to
               doe
               it
               .
            
             It
             is
             true
             ,
             Mens
             own
             Fancies
             are
             opposed
             to
             Scripture
             ,
             but
             against
             Mens
             Fancies
             no
             other
             Rule
             is
             mentioned
             but
             that
             of
             the
             Written
             Word
             .
          
           
             Joh.
             22.
             
             
               Extravag
               .
               c.
               Quia
               quorundam
               .
               Tit.
            
             14.
             makes
             his
             Appeal
             to
             Scripture
             in
             the
             Controversie
             then
             on
             foot
             about
             Use
             and
             Property
             ;
             
               Dicunt
               nobis
               ubi
               legunt
               ,
               &c.
            
             and
             he
             shews
             
               that
               if
               it
               were
               a
               matter
               of
               Faith
               ,
               it
               must
               be
               contained
               in
               Scripture
               ,
               either
               expresly
               or
               by
               reduction
               ;
               otherwise
               the
               Scripture
               would
            
             
             
               be
               no
               certain
               Rule
               ;
               and
               by
               consequence
               ,
               the
               Articles
               of
               Faith
               which
               are
               proved
            
             
             
               by
               Scripture
               ,
               would
               be
               rendred
               doubtfull
               and
               uncertain
               .
            
          
           
             The
             Glosser
             there
             saith
             ,
             
               Whence
               comes
               this
               consequence
            
             ?
             and
             refers
             to
             another
             place
             ;
             where
             he
             makes
             it
             out
             thus
             ;
             
               that
               Faith
               can
               onely
               be
               proved
               by
               the
               Scripture
               ,
               and
               therefore
               if
               the
               Authority
               of
               that
               be
               destroy'd
               ,
               Faith
               would
            
             
             
               be
               taken
               away
            
             .
             The
             Roman
             Editors
             for
             an
             Antidote
             refer
             to
             Cardinal
             Turrecremata
             ,
             who
             doth
             indeed
             speak
             of
             
               Catholick
               Truths
            
             ,
             which
             are
             not
             to
             be
             found
             in
             the
             Canon
             of
             Scripture
             ;
             and
             he
             quotes
             a
             passage
             in
             the
             
               Canon
               Law
            
             for
             it
             under
             the
             name
             of
             Alex.
             3.
             
               c.
               cum
               Marthoe
               Extrav
               .
               de
               Celebr
               .
               Missae
               .
            
             but
             in
             truth
             it
             is
             Innoc.
             3.
             
             
               Decretal
               .
               l.
            
             3.
             
             Tit.
             41.
             and
             yet
             this
             will
             not
             prove
             what
             he
             aims
             at
             ;
             for
             the
             Question
             was
             about
             the
             Authour
             of
             the
             Words
             added
             in
             the
             Eucharist
             to
             those
             of
             Christ's
             Institution
             ;
             and
             he
             pleads
             that
             many
             of
             Christ's
             words
             and
             actions
             are
             omitted
             by
             the
             Evangelists
             ,
             which
             the
             Apostles
             afterwards
             set
             down
             ;
             and
             he
             instances
             in
             Saint
             Paul
             ,
             as
             to
             those
             words
             of
             Christ
             ,
             
               It
               is
               more
               blessed
               to
               give
               than
               to
               receive
            
             ;
             and
             elsewhere
             .
             But
             what
             is
             all
             this
             to
             Catholick
             Truths
             not
             being
             contained
             in
             Scripture
             either
             in
             words
             or
             by
             consequence
             ?
             The
             Cardinal
             was
             here
             very
             much
             to
             seek
             ,
             when
             he
             had
             nothing
             but
             such
             a
             Testimony
             as
             this
             to
             produce
             in
             so
             weighty
             and
             so
             new
             a
             Doctrine
             .
             The
             best
             Argument
             he
             produces
             is
             ,
             
             a
             horrible
             blunder
             of
             
             Gratian's
             ,
             where
             S.
             Augustin
             seems
             to
             reckon
             the
             Decretal
             Epistles
             equal
             with
             the
             Scriptures
             ,
             Dist.
             19.
             
               c.
               in
               Canonicis
            
             ;
             which
             the
             Roman
             Correctors
             were
             ashamed
             of
             ,
             and
             consess
             that
             S.
             Augustin
             speaks
             onely
             of
             Canonical
             Epistles
             in
             Scripture
             .
             So
             hard
             must
             they
             strain
             ,
             who
             among
             Christians
             would
             set
             up
             any
             other
             Rule
             equal
             with
             the
             Written
             Word
             .
          
           
             4.
             
             I
             proceed
             to
             prove
             this
             from
             the
             ancient
             Offices
             of
             the
             Roman
             Church
             .
          
           
           
             In
             the
             Office
             produced
             by
             Morinus
             out
             of
             the
             Vatican
             MS.
             which
             he
             saith
             
               was
               very
               ancient
            
             ;
             the
             Bishop
             before
             
             his
             Consecration
             was
             asked
             ,
             
               If
               he
               would
               accommodate
               all
               his
               prudence
               ,
               to
               the
               best
               of
               his
               skill
               ,
               to
               the
               Sense
               of
               Holy
               Scripture
               ?
            
          
           
             Resp.
             
               Yes
               ,
               I
               will
               with
               all
               my
               heart
               consent
               ,
               and
               obey
               it
               in
               all
               things
               .
            
          
           
             Inter.
             
               Wilt
               thou
               teach
               the
               People
               by
               Word
               and
               Example
               ,
               the
               things
               which
               thou
               learnest
               out
               of
               holy
               Scriptures
               ?
            
          
           
             Resp.
             
               I
               will.
            
             
          
           
             And
             then
             immediately
             follows
             the
             Examen
             about
             Manners
             .
          
           
             In
             another
             old
             Office
             of
             S.
             
             Victor's
             ,
             there
             are
             the
             same
             
             Questions
             in
             the
             same
             manner
             .
          
           
             And
             so
             in
             another
             of
             the
             Church
             of
             Rouen
             lately
             produced
             by
             Mabillon
             ,
             which
             he
             saith
             was
             about
             William
             
             the
             Conquerour's
             time
             ,
             there
             is
             not
             a
             word
             about
             Traditions
             ;
             which
             crept
             into
             the
             
               Ordo
               Romanus
            
             ,
             and
             from
             thence
             hath
             been
             continued
             in
             the
             Roman
             Pontificals
             .
             But
             it
             is
             observable
             ,
             that
             the
             
               Ordo
               Romanus
            
             owns
             that
             the
             Examen
             was
             originally
             taken
             out
             of
             the
             Gallican
             Offices
             ,
             (
             although
             it
             does
             not
             appear
             in
             those
             imperfect
             ones
             lately
             published
             at
             Rome
             by
             Th●masius
             )
             and
             therefore
             we
             may
             justly
             suspect
             that
             the
             additional
             Questions
             about
             Traditions
             were
             the
             Roman
             Interpolations
             ,
             after
             it
             came
             to
             be
             used
             in
             that
             Pontifical
             .
          
           
             And
             the
             first
             Office
             in
             Morinus
             was
             the
             true
             ancient
             Gallican
             Office.
             But
             if
             Tradition
             had
             been
             then
             owned
             as
             a
             Rule
             of
             Faith
             ,
             it
             ought
             no
             more
             to
             have
             been
             omitted
             in
             the
             ancient
             Offices
             than
             in
             the
             modern
             .
          
           
             And
             the
             ancient
             Writers
             about
             Ecclesiastical
             Offices
             speak
             very
             agreeably
             to
             the
             most
             ancient
             Offices
             about
             this
             matter
             .
             Amalarius
             saith
             
               the
               Gospel
               is
               the
               Fountain
            
             
             
               of
               Wisedom
               ;
               and
               that
               the
               Preachers
               ought
               to
               prove
               the
            
             
             
               Evangelical
               Truth
               out
               of
               the
               sacred
               Books
               .
               Isidore
               ,
               that
               we
               ought
               to
               think
               nothing
            
             (
             as
             to
             matters
             of
             Faith
             )
             
             
               but
               what
               is
               contained
               in
               the
               two
               Testaments
               .
               Rabanus
               Maurus
               ,
               that
               the
               knowledge
               of
               the
               Scriptures
               is
               the
               foundation
            
             
             
               and
               perfection
               of
               Prudence
               ,
               That
               Truth
               and
               Wisedom
               are
               to
               be
               tried
               by
               them
               ;
               and
               the
               perfect
               instruction
               of
               Life
               is
               contained
               in
               them
               .
            
             Our
             Venerable
             Bede
             agrees
             with
             them
             ,
             when
             he
             saith
             ,
             
               that
               the
               true
               Teachers
            
             
             
               take
               out
               of
               the
               Scriptures
               of
               the
               old
               and
               new
               Testament
               that
               which
               they
               preach
               :
               and
               therefore
               have
               their
               minds
               imploy'd
               in
               finding
               out
               the
               true
               meaning
               of
               them
               .
            
          
           
             5.
             
             I
             now
             come
             to
             the
             Fathers
             ;
             wherein
             I
             am
             in
             great
             
             measure
             prevented
             by
             a
             late
             Discourse
             ,
             wherein
             it
             is
             at
             large
             shewed
             that
             the
             Fathers
             made
             use
             of
             no
             other
             Rule
             but
             the
             Scriptures
             for
             deciding
             Controversies
             ;
             therefore
             I
             shall
             take
             another
             method
             ,
             which
             is
             to
             shew
             that
             those
             who
             do
             speak
             most
             advantageously
             of
             Tradition
             ,
             did
             not
             intend
             to
             set
             up
             another
             
               Rule
               of
               Faith
            
             distinct
             from
             Scripture
             .
          
           
             And
             here
             I
             shall
             pass
             over
             all
             those
             Testimonies
             of
             Fathers
             which
             speak
             either
             of
             Tradition
             before
             the
             Canon
             of
             Scripture
             ,
             or
             to
             those
             who
             did
             not
             receive
             it
             ,
             or
             of
             the
             Tradition
             of
             Scripture
             it self
             ,
             or
             of
             some
             Rites
             and
             Customs
             of
             the
             Church
             ,
             as
             wholly
             impertinent
             .
             And
             when
             these
             are
             cut
             off
             ,
             there
             remain
             scarce
             any
             to
             be
             considered
             ,
             besides
             that
             of
             
               Vincentius
               Lerinensis
            
             ,
             and
             one
             Testimony
             of
             S.
             Basil.
             
          
           
             I
             begin
             with
             
               Vincentius
               Lerinensis
            
             ,
             who
             by
             some
             is
             thought
             so
             great
             a
             Favourer
             of
             Tradition
             ;
             but
             he
             saith
             not
             a
             word
             of
             it
             as
             a
             Rule
             of
             Faith
             distinct
             from
             Scripture
             ;
             
             for
             he
             asserts
             the
             
               Canon
               of
               Scripture
               to
               be
               sufficient
               of
               it self
               for
               all
               things
               .
            
             How
             can
             that
             be
             ,
             if
             Tradition
             be
             a
             Rule
             of
             Faith
             distinct
             from
             it
             ?
             He
             makes
             indeed
             Catholick
             Tradition
             the
             best
             Interpreter
             of
             Scripture
             ;
             
             and
             we
             have
             no
             reason
             to
             decline
             it
             in
             the
             Points
             in
             dispute
             between
             us
             ,
             if
             Vincentius
             his
             Rules
             be
             follow'd
             .
          
           
             1.
             
             
               If
               Antiquity
               ,
               Universality
               and
               Consent
               be
               joyned
               .
            
          
           
             2.
             
             
               If
               the
               difference
               be
               observed
               between
               old
               Errours
               and
               new
               ones
               .
               For
               ,
            
             saith
             he
             ,
             
               when
               they
               had
               length
               of
            
             
             
               time
               ,
               Truth
               is
               more
               easily
               concealed
               ,
               by
               those
               who
               are
               concerned
               to
               suppress
               it
               .
               And
               in
               those
               Cases
               we
               have
               no
               other
               way
               to
               deal
               with
               them
               ,
               but
               by
               Scripture
               and
               ancient
               Councils
               .
            
             And
             this
             is
             the
             Rule
             we
             profess
             to
             hold
             to
             .
          
           
             But
             to
             suppose
             any
             one
             part
             of
             the
             Church
             to
             assume
             to
             it self
             the
             Title
             of
             Catholick
             ,
             and
             then
             to
             determine
             what
             is
             to
             be
             held
             for
             Catholick
             Tradition
             by
             all
             Members
             of
             the
             Catholick
             Church
             ,
             is
             a
             thing
             in
             it self
             unreasonable
             ,
             and
             leaves
             that
             part
             under
             an
             impossibility
             of
             being
             reclaimed
             .
             For
             in
             case
             the
             Corrupt
             Part
             be
             judge
             ,
             we
             may
             be
             sure
             no
             Corruptions
             will
             be
             ever
             owned
             .
             Vincentius
             grants
             that
             Arianism
             had
             once
             extremely
             the
             advantage
             
             in
             Point
             of
             Universality
             ,
             and
             had
             many
             Councils
             of
             its
             side
             ;
             if
             now
             the
             prevailing
             Party
             be
             to
             judge
             of
             
               Catholick
               Tradition
            
             ,
             and
             all
             are
             bound
             to
             submit
             to
             its
             Decrees
             without
             farther
             Examination
             ,
             as
             the
             Authour
             of
             
               the
               Guide
               in
               Controversies
            
             saith
             upon
             these
             Rules
             of
             
             Vincentius
             ;
             then
             I
             say
             all
             men
             were
             then
             bound
             to
             declare
             themselves
             Arians
             .
             For
             if
             
               the
               Guides
               of
               the
               present
               Church
               are
               to
               be
               trusted
               and
               relied
               upon
               for
               the
               Doctrine
               of
               the
               Apostolical
               Church
               downwards
            
             ;
             how
             was
             it
             possible
             for
             any
             Members
             of
             the
             Church
             then
             to
             oppose
             Arianism
             ,
             and
             to
             reform
             the
             Church
             after
             its
             prevalency
             ?
             To
             say
             
               it
               was
               condemned
               by
               a
               former
               Council
               ,
            
             doth
             by
             no
             means
             clear
             the
             difficulty
             ;
             For
             
               the
               present
               Guides
               must
               be
            
             
             trusted
             ,
             whether
             they
             were
             rightly
             condemned
             or
             not
             ;
             and
             nothing
             can
             be
             more
             certain
             ,
             than
             that
             they
             would
             be
             sure
             to
             condemn
             those
             who
             condemned
             them
             .
             But
             
             Vincentius
             saith
             ,
             
               Every
               true
               Lover
               of
               Christ
               preferred
               the
               ancient
               Faith
               before
               the
               novel
               betraying
               of
               it
            
             ;
             but
             then
             he
             must
             chuse
             this
             ancient
             Faith
             against
             the
             judgment
             of
             the
             present
             Guides
             of
             the
             Church
             .
             And
             therefore
             that
             ,
             according
             to
             Vincentius
             ,
             can
             be
             no
             Infallible
             Rule
             of
             Faith.
             
          
           
             But
             
               whether
               the
               present
               Universality
               dissents
               from
               Antiquity
               ,
               whose
               Judgment
               should
               be
               sooner
               taken
               than
               its
               own
               ?
            
             saith
             the
             same
             Authour
             ,
             This
             had
             been
             an
             excellent
             Argument
             in
             the
             mouth
             of
             Ursacius
             or
             Valens
             at
             the
             Council
             of
             Ariminum
             ;
             and
             I
             do
             not
             see
             what
             Answer
             the
             Guide
             in
             Controversies
             could
             have
             made
             .
             
               But
               both
               are
               Parties
               ,
               and
               is
               not
               the
               Councils
               Judgment
               to
               be
               taken
               rather
               than
               a
               few
               Opposers
               ?
            
             So
             that
             ,
             for
             all
             that
             I
             can
             find
             by
             these
             Principles
             ,
             Arianism
             having
             the
             greater
             number
             ,
             had
             hard
             luck
             not
             to
             be
             established
             as
             the
             Catholick
             Faith.
             But
             if
             in
             that
             case
             ,
             particular
             Persons
             were
             to
             judge
             between
             the
             New
             and
             the
             Old
             Faith
             ,
             then
             the
             same
             Reason
             will
             still
             hold
             ,
             unless
             the
             Guides
             of
             the
             Church
             have
             obtained
             a
             new
             Patent
             of
             Infallibility
             since
             that
             time
             .
          
           
             The
             great
             Question
             among
             us
             ,
             is
             ,
             Where
             the
             true
             ancient
             Faith
             is
             ;
             and
             how
             we
             may
             come
             to
             find
             it
             out
             ?
             We
             are
             willing
             to
             follow
             the
             ancient
             Rules
             in
             this
             matter
             .
             The
             Scripture
             is
             allowed
             to
             be
             an
             Infallible
             Rule
             on
             all
             hands
             ;
             and
             I
             am
             proving
             that
             Tradition
             was
             not
             allowed
             in
             the
             ancient
             Church
             as
             distinct
             from
             it
             .
             But
             the
             present
             Question
             is
             ,
             how
             far
             Tradition
             is
             to
             be
             allowed
             in
             giving
             the
             Sense
             of
             Scripture
             between
             us
             .
             Vincentius
             saith
             ,
             
               we
               ought
               to
               follow
               it
               when
               there
               is
               Antiquity
               ,
               Universality
               and
               Consent
               :
            
             This
             we
             are
             willing
             to
             be
             tryed
             by
             .
             But
             here
             comes
             another
             Question
             ,
             Who
             is
             to
             be
             Judge
             of
             these
             ?
             
               The
               present
               Guides
               of
               the
               Catholick
               Church
               ?
            
             To
             what
             purpose
             then
             are
             all
             those
             Rules
             ?
             Will
             they
             condemn
             
             themselves
             ?
             Or
             ,
             as
             the
             Guide
             admirably
             saith
             ,
             
               If
               the
               present
               Universality
               be
               its
               own
               Judge
               ,
               when
               can
               we
               think
            
             
             
               it
               will
               witness
               its
               departure
               from
               the
               true
               Faith
               ?
            
             And
             if
             it
             will
             not
             ,
             what
             a
             Case
             is
             the
             Church
             in
             ,
             under
             such
             a
             pretended
             Universality
             ?
          
           
             The
             utmost
             use
             I
             can
             suppose
             then
             ,
             Vincentius
             his
             Rules
             can
             be
             of
             to
             us
             now
             ,
             is
             in
             that
             Case
             which
             he
             puts
             when
             Corruptions
             and
             Errours
             have
             had
             time
             to
             take
             root
             and
             fasten
             themselves
             ;
             and
             that
             is
             ,
             
               By
               an
               Appeal
               to
               Scripture
               and
               Ancient
               Councils
               .
            
             But
             because
             of
             the
             charge
             of
             Innovation
             upon
             us
             ,
             we
             are
             content
             to
             be
             tried
             by
             his
             second
             Rule
             .
             
               By
               the
               Consent
               of
               the
               Fathers
               of
               greatest
               Reputation
               ,
               who
               are
               agreed
               on
               all
               hands
               to
               have
               lived
               and
               died
               in
               the
               Communion
               of
               the
               Catholick
               Church
               :
               and
               what
               they
               delivered
               freely
               ,
               constantly
               and
               unanimously
               ,
               let
               that
               be
               taken
               for
               the
               undoubted
               and
               certain
               Rule
               in
               judging
               between
               us
               .
            
             But
             
               if
               the
               present
               Guides
               must
               come
               in
               to
               be
               Judges
               here
               again
               ,
            
             then
             all
             our
             labour
             is
             lost
             ,
             and
             Vincentius
             his
             Rules
             signifie
             just
             nothing
             ,
          
           
             The
             Testimony
             of
             S.
             Basil
             is
             by
             Mr.
             White
             magnified
             
             above
             the
             rest
             ,
             and
             that
             out
             of
             his
             Book
             
               de
               Spiritu
               Sancto
            
             above
             all
             others
             ,
             to
             prove
             that
             the
             Certainty
             of
             Faith
             depends
             on
             Tradition
             ;
             and
             not
             merely
             on
             Scripture
             .
             The
             force
             of
             it
             is
             said
             to
             lye
             in
             this
             ,
             
               that
               the
               practice
               of
               the
               Church
               ,
               in
               saying
               ,
               with
               the
               holy
               Spirit
               ,
               though
               not
               found
               in
               Scripture
               is
               to
               determine
               the
               Sense
               of
               the
               Article
               of
               Faith
               about
               the
               Divinity
               of
               the
               Holy
               Ghost
               .
            
             But
             to
             clear
             this
             place
             ,
             we
             are
             to
             observe
             ,
          
           
             1.
             
             That
             S.
             Basil
             doth
             not
             insist
             on
             Tradition
             for
             the
             Proof
             of
             the
             Article
             of
             Faith
             ,
             for
             he
             expresly
             disowns
             it
             in
             that
             Book
             ;
             
               It
               is
               not
               enough
            
             ,
             saith
             he
             ,
             
               that
               we
               have
               it
               by
               Tradition
               from
               our
            
             
             
               Fathers
               ;
               for
               our
               Fathers
               had
               it
               from
               the
               Will
               of
               God
               in
               Scripture
               ,
               as
               appears
               by
            
             
             
               those
               Testimonies
               I
               have
               set
               down
               already
               ,
               which
               they
               took
               for
               their
               Foundations
               .
            
             Nothing
             can
             be
             plainer
             than
             that
             S.
             Basil
             made
             Scripture
             alone
             the
             Foundation
             of
             Faith
             as
             to
             this
             Point
             .
             And
             no
             one
             upon
             all
             Occasions
             speaks
             more
             expresly
             than
             he
             doth
             as
             to
             the
             Sufficiency
             of
             Scripture
             for
             
             a
             Rule
             of
             Faith
             ;
             and
             he
             was
             too
             great
             ,
             and
             too
             wise
             a
             Man
             to
             contradict
             himself
             .
          
           
             2.
             
             That
             there
             were
             different
             forms
             of
             speech
             used
             in
             
             the
             Church
             concerning
             the
             Holy
             Ghost
             ,
             some
             taken
             out
             of
             Scripture
             ,
             and
             others
             received
             by
             Tradition
             from
             the
             Fathers
             .
             When
             he
             proves
             the
             Divinity
             of
             the
             Holy
             Ghost
             
             he
             appeals
             to
             Scripture
             ,
             and
             declares
             ,
             that
             he
             would
             neither
             think
             nor
             speak
             otherwise
             than
             he
             found
             there
             .
             But
             
             it
             was
             objected
             that
             the
             Form
             S.
             Basil
             used
             was
             not
             found
             in
             Scripture
             ;
             he
             answers
             ,
             that
             the
             equivalent
             is
             there
             
             found
             ;
             and
             that
             there
             were
             some
             things
             received
             by
             Tradition
             ,
             which
             had
             the
             same
             force
             towards
             Piety
             .
             And
             if
             we
             take
             away
             all
             unwritten
             Customs
             ,
             we
             shall
             doe
             wrong
             to
             the
             Gospel
             ,
             and
             leave
             a
             bare
             name
             to
             the
             Publick
             Preaching
             .
             And
             from
             thence
             he
             insists
             on
             some
             Traditionary
             Rites
             ,
             as
             the
             Sign
             of
             the
             Cross
             ,
             Praying
             towards
             the
             East
             ,
             &c.
             
             His
             business
             is
             to
             shew
             that
             to
             the
             greater
             solemnity
             of
             Christian
             Worship
             several
             Customs
             were
             observed
             in
             the
             Church
             ,
             which
             are
             not
             to
             be
             found
             in
             Scripture
             .
             And
             if
             other
             ancient
             Customs
             were
             received
             which
             are
             not
             commanded
             in
             Scripture
             ,
             he
             sees
             no
             Reason
             that
             they
             should
             find
             such
             fault
             with
             this
             .
             And
             
             this
             is
             the
             whole
             force
             of
             S.
             
             Basil's
             Reasoning
             ,
             which
             can
             never
             be
             stretched
             to
             the
             setting
             up
             Tradition
             as
             a
             Rule
             of
             Faith
             distinct
             from
             Scripture
             .
          
           
             Having
             thus
             shewed
             that
             there
             was
             no
             Catholick
             Tradition
             for
             this
             New
             Rule
             of
             Faith
             ,
             I
             am
             now
             to
             give
             an
             Account
             how
             it
             came
             into
             the
             Church
             .
          
           
           
             The
             first
             Step
             that
             was
             made
             towards
             it
             ,
             was
             by
             the
             second
             Council
             of
             Nice
             .
             For
             ,
             although
             the
             Emperour
             in
             the
             Synodical
             Epistle
             proposed
             to
             them
             the
             true
             ancient
             Mehod
             of
             judging
             in
             Councils
             ,
             
               By
               the
               Books
               of
               Scripture
               placed
               on
               a
               Throne
               in
               the
               middle
               of
               the
               Council
            
             ;
             yet
             they
             found
             ,
             they
             could
             by
             no
             means
             doe
             their
             business
             that
             Way
             ,
             and
             therefore
             as
             Bellarmin
             observes
             ,
             they
             set
             up
             Tradition
             in
             the
             6th
             and
             7th
             Sessions
             ,
             and
             pronounced
             Anathema's
             against
             those
             who
             rejected
             unwritten
             Traditions
             .
             But
             although
             there
             were
             then
             almost
             as
             little
             pretence
             for
             Tradition
             as
             Scripture
             in
             the
             matter
             of
             Images
             ;
             yet
             there
             having
             been
             a
             practice
             among
             them
             ,
             to
             set
             up
             
             and
             to
             worship
             Images
             ,
             (
             which
             Richerius
             thinks
             came
             first
             into
             the
             Church
             from
             the
             Reverence
             shewed
             to
             the
             Emperours
             Statues
             )
             they
             thought
             this
             the
             securest
             way
             to
             advance
             that
             ,
             which
             they
             could
             never
             defend
             by
             Scripture
             .
          
           
             But
             this
             prevailed
             very
             little
             in
             the
             Western
             Church
             ,
             as
             is
             well
             known
             by
             the
             rejection
             of
             that
             Synod
             ;
             however
             Pope
             Hadrian
             joined
             with
             them
             ,
             and
             produced
             a
             wretched
             Tradition
             about
             Sylvester
             and
             Constantine
             to
             justifie
             their
             Proceedings
             ;
             as
             appears
             by
             the
             Acts
             of
             that
             Council
             .
             And
             from
             the
             time
             that
             Images
             were
             received
             at
             Rome
             ,
             the
             force
             of
             Tradition
             was
             magnified
             ;
             and
             by
             degrees
             it
             came
             to
             be
             made
             use
             of
             to
             justifie
             other
             Practices
             ,
             for
             which
             they
             had
             nothing
             else
             to
             plead
             .
          
           
             Hitherto
             Tradition
             was
             made
             use
             of
             for
             matters
             of
             Practice
             ,
             and
             the
             Scripture
             was
             generally
             received
             as
             the
             Rule
             of
             Faith
             ;
             but
             some
             of
             the
             Schoolmen
             found
             it
             impossible
             to
             defend
             some
             Doctrines
             held
             in
             the
             Church
             of
             Rome
             by
             mere
             Scripture
             ,
             and
             therefore
             they
             were
             forced
             to
             call
             in
             the
             Help
             of
             Tradition
             .
             The
             most
             remarkable
             of
             these
             was
             Scotus
             ,
             who
             although
             in
             his
             Prologue
             he
             asserted
             ,
             
             as
             is
             said
             already
             ,
             
               that
               the
               Scripture
               did
               sufficiently
               contain
               all
               things
               necessary
               to
               salvation
            
             ;
             yet
             when
             he
             came
             to
             particular
             Points
             ,
             he
             found
             Scripture
             alone
             would
             never
             doe
             their
             business
             .
             And
             especially
             as
             to
             the
             Sacraments
             of
             the
             Church
             ,
             about
             which
             he
             saw
             the
             Church
             of
             Rome
             then
             held
             many
             things
             which
             could
             never
             be
             
             proved
             from
             thence
             .
             And
             this
             was
             the
             true
             occasion
             of
             Traditions
             being
             taken
             in
             for
             a
             partial
             Rule
             .
          
           
             For
             after
             the
             Council
             of
             Lateran
             had
             declared
             several
             things
             to
             be
             of
             Faith
             ,
             which
             were
             in
             no
             former
             Creeds
             ,
             as
             Scotus
             confesses
             ,
             and
             they
             were
             bound
             to
             defend
             them
             as
             Points
             of
             Faith
             ,
             the
             Men
             of
             Wit
             and
             Subtilty
             ,
             such
             as
             
             Scotus
             was
             ,
             were
             very
             hard
             put
             to
             it
             ,
             to
             find
             out
             ways
             to
             prove
             those
             to
             have
             been
             old
             Points
             of
             Faith
             ,
             which
             they
             knew
             to
             be
             very
             new
             .
             Then
             they
             betook
             themselves
             to
             two
             things
             ,
             which
             would
             serve
             for
             a
             colour
             to
             blind
             the
             common
             People
             ;
             and
             those
             were
             ,
          
           
             1.
             
             That
             it
             was
             true
             ,
             these
             things
             were
             not
             in
             Scripture
             ;
             but
             
               Christ
               said
               to
               his
               Disciples
               ,
               I
               have
               many
               things
               to
               say
               unto
               you
               ,
            
             &c.
             and
             among
             those
             many
             things
             they
             were
             to
             believe
             these
             new
             Doctrines
             to
             be
             some
             .
          
           
             2.
             
             When
             this
             would
             not
             serve
             ,
             then
             they
             told
             them
             ,
             though
             these
             Doctrines
             were
             not
             explicitly
             in
             Scripture
             ,
             yet
             they
             were
             implicitly
             there
             ;
             and
             the
             Church
             had
             authority
             to
             fetch
             them
             out
             of
             those
             dark
             places
             ,
             and
             to
             set
             them
             in
             a
             better
             light
             .
             And
             thus
             Scotus
             helped
             himself
             out
             in
             that
             dark
             Point
             of
             Transubstantiation
             .
             First
             he
             attempts
             
             to
             make
             it
             out
             by
             Tradition
             ,
             but
             finding
             that
             would
             not
             doe
             the
             business
             effectually
             ,
             he
             runs
             to
             the
             Authority
             of
             the
             Church
             ,
             especially
             in
             the
             business
             of
             Sacraments
             ,
             and
             
               we
               are
               to
               suppose
            
             ,
             saith
             he
             ,
             
               that
               the
               Church
               doth
               expound
               the
               Scripture
               with
               the
               same
               Spirit
               which
               indited
               them
               .
            
             This
             was
             a
             brave
             Supposition
             indeed
             ,
             but
             he
             offers
             no
             proof
             of
             it
             .
          
           
           
             If
             we
             allow
             Scotus
             to
             have
             been
             the
             Introducer
             of
             Tradition
             ,
             as
             to
             some
             Points
             of
             Faith
             ,
             yet
             I
             have
             made
             it
             appear
             ,
             that
             his
             Doctrine
             was
             not
             received
             in
             the
             Schools
             .
             But
             after
             the
             Council
             of
             Constance
             had
             declared
             several
             Propositions
             to
             be
             Heretical
             ,
             which
             could
             not
             be
             condemned
             by
             Scripture
             ,
             there
             was
             found
             a
             Necessity
             of
             holding
             ,
             that
             there
             were
             
               Catholick
               Truths
            
             not
             contained
             in
             Scripture
             .
             The
             first
             Proposition
             there
             condemned
             was
             ,
             
               That
               the
               Substance
               of
               Bread
               and
               Wine
               remain
               in
               the
               Sacrament
               of
               the
               Altar
               :
            
             the
             second
             ,
             
               That
               the
               Accidents
               do
               not
               remain
               without
               their
               Subject
               :
            
             Now
             how
             could
             such
             as
             these
             be
             condemned
             by
             Scripture
             ?
             But
             although
             onely
             some
             were
             said
             to
             be
             Heretical
             ,
             yet
             all
             were
             said
             to
             be
             
               against
               Catholick
               Truth
            
             .
             But
             where
             is
             this
             
               Catholick
               Truth
            
             to
             be
             found
             ?
             Cardinal
             Cusanus
             thought
             of
             a
             
               current
               sense
               of
               Scripture
               ,
               according
            
             
             
               to
               the
               Churches
               Occasions
            
             ;
             so
             that
             though
             the
             Churches
             Practice
             should
             be
             directly
             contrary
             ,
             yet
             the
             Scripture
             was
             to
             be
             understood
             as
             the
             Church
             practised
             .
             This
             was
             a
             very
             plain
             and
             effectual
             way
             ,
             if
             it
             had
             not
             been
             too
             gross
             ;
             and
             therefore
             it
             was
             thought
             much
             better
             by
             Cardinal
             Turrecremata
             ,
             to
             found
             Catholick
             Verities
             on
             
               unwritten
               Tradition
            
             ,
             as
             well
             as
             on
             Scripture
             .
          
           
             After
             this
             ,
             Leo
             X.
             in
             his
             famous
             Bull
             against
             
               Luther
               ,
               Exurge
               Domine
            
             ,
             made
             a
             farther
             step
             ;
             for
             22
             Proposition
             condemned
             therein
             ,
             is
             
               That
               it
               is
               certain
               that
               it
               is
               not
               in
               the
               power
               of
               the
               Church
               or
               Pope
               to
               appoint
               new
               Articles
               of
               Faith.
            
             It
             seems
             then
             the
             Pope
             or
             Church
             have
             a
             Power
             to
             constitute
             new
             Articles
             of
             Faith
             ;
             and
             then
             neither
             Scripture
             nor
             Tradition
             can
             be
             the
             certain
             Rule
             of
             Faith
             ,
             but
             the
             Present
             Church
             or
             Pope
             .
          
           
             This
             had
             put
             an
             end
             to
             the
             business
             ,
             if
             it
             would
             have
             taken
             ;
             but
             the
             World
             being
             wiser
             ,
             and
             the
             Errours
             and
             
             Corruptions
             complained
             of
             not
             being
             to
             be
             defended
             〈◊〉
             Scripture
             ,
             Tradition
             was
             pitched
             upon
             as
             a
             secure
             Way
             ;
             and
             accordingly
             several
             attempts
             were
             made
             towards
             the
             setting
             of
             it
             up
             ,
             by
             some
             Provincial
             Councils
             before
             that
             of
             Trent
             .
             So
             in
             the
             Council
             of
             Sens
             ,
             1527.
             
             Can.
             53.
             
             It
             is
             declared
             to
             be
             a
             pernicious
             Errour
             to
             receive
             nothing
             but
             what
             is
             deduced
             from
             Scripture
             ,
             because
             Christ
             delivered
             many
             things
             to
             his
             Apostles
             which
             were
             never
             written
             .
             But
             not
             one
             thing
             is
             alledged
             as
             a
             matter
             of
             Faith
             so
             conveyed
             ;
             but
             onely
             some
             Rites
             about
             Sacraments
             and
             Prayer
             ;
             and
             yet
             he
             is
             declared
             a
             Heretick
             as
             well
             as
             Schismatick
             ,
             who
             rejects
             them
             .
             Indeed
             
               the
               Apostles
               Creed
            
             is
             mentioned
             ,
             but
             not
             as
             to
             the
             Articles
             contained
             in
             it
             ,
             but
             as
             to
             the
             Authours
             of
             it
             .
             But
             what
             is
             there
             in
             all
             this
             that
             makes
             a
             man
             guilty
             of
             Heresie
             ?
          
           
             
               Jod
               .
               Clicthoveus
            
             ,
             a
             Doctor
             of
             Paris
             ,
             the
             next
             Year
             wrote
             an
             Explication
             and
             Defence
             of
             this
             Council
             ,
             but
             he
             mistakes
             the
             Point
             ;
             for
             he
             runs
             upon
             it
             as
             if
             it
             were
             ,
             
               whether
               all
               things
               to
               be
               believed
               and
               observed
               in
               the
               Church
               ,
               were
               to
               be
               expresly
               set
               down
               in
               Scripture
               ?
            
             whereas
             a
             just
             consequence
             out
             of
             it
             is
             sufficient
             .
             And
             the
             greatest
             strength
             of
             what
             he
             saith
             to
             the
             purpose
             ,
             is
             ,
             
               that
               the
               other
               Opinion
               was
               condemned
               in
               the
               Council
               of
            
             Constance
             .
          
           
             And
             from
             no
             better
             a
             Tradition
             than
             this
             did
             the
             Council
             of
             Trent
             declare
             
               the
               unwritten
               Word
               to
               be
               a
               Rule
               of
               Faith
               equal
               with
               the
               Scriptures
               .
            
          
           
           
           
           
           
           
           
           
           
           
           
           
        
         
           
           
             II.
             
               About
               the
               Canon
               of
               Scripture
               ,
               defined
               by
               the
               Council
               of
            
             Trent
             .
          
           
             This
             is
             declared
             by
             the
             Council
             of
             
               Trent
               ,
               Sess.
            
             4.
             and
             therein
             the
             Books
             of
             
               Tobias
               ,
               Judith
               ,
               Wisedom
               of
            
             Solomon
             ,
             
               Ecclesiasticus
               ,
               Maccabees
            
             and
             Baruch
             are
             received
             for
             
               Canonical
               ,
               with
               the
               twenty
               two
               Books
            
             in
             the
             
               Hebrew
               Canon
            
             ,
             and
             an
             Anathema
             is
             denounced
             against
             those
             who
             do
             not
             .
             And
             presently
             it
             adds
             ,
             
               that
               hereby
               the
               World
               might
               see
               what
               Authorities
               the
               Council
               proceeded
               on
               for
               con●●rming
               matters
               of
               Faith
               as
               well
               as
               reforming
               manners
               .
            
          
           
             Now
             to
             shew
             that
             there
             was
             no
             
               Catholick
               Tradition
            
             for
             the
             ground
             of
             this
             Decree
             ,
             we
             are
             to
             observe
             ,
          
           
             1.
             
             That
             these
             
               Canonical
               Books
            
             are
             not
             so
             called
             in
             a
             large
             sense
             for
             such
             as
             have
             been
             used
             or
             read
             in
             the
             Church
             ;
             but
             in
             the
             strict
             sense
             for
             such
             as
             are
             a
             good
             Foundation
             to
             build
             matters
             of
             Faith
             upon
             .
          
           
             2.
             
             That
             these
             Books
             were
             not
             so
             received
             by
             all
             even
             in
             the
             Council
             of
             Trent
             .
             For
             what
             is
             received
             by
             virtue
             of
             a
             
               Catholick
               Tradition
            
             ,
             must
             be
             universally
             received
             by
             the
             Members
             of
             it
             .
             But
             that
             so
             it
             was
             not
             appears
             by
             the
             account
             given
             by
             both
             the
             Historians
             .
             
               F.
               Paul
            
             saith
             ,
             
               that
               in
               the
               Congregation
               there
               were
               two
               different
               Opinions
            
             
             
               of
               those
               who
               were
               for
               a
               particular
               Catalogue
               ;
               one
               was
               to
               distinguish
               the
               Books
               into
               three
               parts
               ,
               the
               other
               to
               make
               all
               the
               Books
               of
               equal
               authority
               ;
               and
               that
               this
               latter
               was
               carried
               by
               the
               greater
               number
               .
            
             Now
             if
             this
             were
             a
             
               Catholick
               Tradition
            
             ,
             how
             was
             it
             possible
             for
             the
             Fathers
             of
             the
             Council
             to
             divide
             about
             it
             ?
             And
             Cardinal
             Pallavicini
             himself
             saith
             ,
             that
             Bertanus
             and
             Seripandus
             
               propounded
               the
               putting
               the
               Books
               into
               several
               Classes
               ,
            
             
             
               some
               to
               be
               read
               for
               Piety
               ,
               and
               others
               to
               confirm
               Doctrines
               of
               Faith
            
             ;
             and
             
               that
               Cardinal
            
             Seripando
             
               wrote
               a
               most
               learned
            
             
             
               Book
               to
               that
               purpose
            
             .
             What!
             against
             a
             
               Catholick
               Tradition
            
             ?
             It
             seems
             ,
             he
             was
             far
             from
             believing
             it
             to
             be
             so
             .
             And
             he
             confesses
             ,
             
               that
               when
               they
               came
               to
               the
               Anathema
               ,
               the
               Legats
               and
               twenty
               Fathers
               were
               for
               it
            
             ;
             
             Madrucci
             
               and
               fourteen
               were
               against
               it
               ,
               because
               some
               Catholicks
               were
               of
               another
               opinion
               .
            
             Then
             certainly
             ,
             they
             knew
             no
             
               Catholick
               Tradition
            
             for
             it
             .
          
           
             Among
             these
             Cardinal
             Cajetan
             is
             mention'd
             ,
             
               who
               was
            
             ,
             saith
             
               Pallavicini
               ,
               severely
               rebuked
               for
               it
               by
            
             Melchior
             Canus
             ;
             but
             what
             is
             that
             to
             the
             Tradition
             of
             the
             Church
             ?
             Canus
             doth
             indeed
             appeal
             to
             the
             Council
             of
             
               Carthage
               ,
               Innocentius
            
             I.
             and
             the
             Council
             of
             Florence
             ;
             but
             this
             doth
             
             not
             make
             up
             a
             
               Catholick
               Tradition
            
             against
             Cajetan
             ;
             who
             declares
             that
             he
             follows
             S.
             Jerom
             ,
             who
             cast
             those
             Books
             
             out
             of
             the
             Canon
             with
             Respect
             to
             Faith.
             And
             he
             answers
             the
             Arguments
             brought
             on
             the
             other
             side
             ,
             by
             this
             distinction
             ,
             that
             they
             are
             
               Canonical
               for
               Edification
               ,
               but
               not
            
             
             
               for
               Faith.
            
             If
             therefore
             Canus
             would
             have
             confuted
             Cajetan
             he
             ought
             to
             have
             proved
             that
             they
             were
             owned
             for
             Canonical
             in
             the
             latter
             Sense
             .
             Cajetan
             in
             his
             Epistle
             to
             Clemens
             VII
             .
             before
             the
             Historical
             Books
             ,
             owns
             the
             great
             Obligation
             of
             the
             Church
             to
             S.
             Jerom
             for
             distinguishing
             
               Canonical
               and
               Apocryphal
               Books
            
             ;
             and
             saith
             ,
             
               that
               he
               hath
               freed
               it
               from
               the
               Reproach
               of
               the
               Jews
               ,
               who
               said
               the
               Christians
               made
               Canonical
               Books
               of
               the
               Old
               Testament
               which
               they
               knew
               nothing
               of
               .
            
             And
             this
             was
             an
             Argument
             of
             great
             consequence
             ;
             but
             Canus
             takes
             no
             notice
             of
             it
             ,
             and
             it
             fully
             answers
             his
             Objection
             ,
             
               that
               men
               could
               not
               know
               what
               Books
               were
               truly
               Canonical
               ,
            
             viz.
             such
             as
             were
             of
             
               divine
               inspiration
               ,
               and
               so
               received
               by
               the
               Jews
               .
               Catharinus
            
             saith
             ,
             in
             Answer
             to
             
               Cajetan
               ,
               that
               the
               Jews
            
             
             
               had
               one
               Canon
               ,
               and
               the
               Church
               another
               .
            
             But
             how
             comes
             the
             Canon
             to
             be
             received
             as
             of
             
               divine
               Inspiration
            
             which
             was
             not
             so
             received
             among
             the
             Jews
             ?
             This
             were
             to
             resolve
             
             all
             into
             the
             Churches
             Inspiration
             and
             not
             into
             Tradition
             .
          
           
             Bellarmin
             grants
             ,
             
               that
               the
               Church
               can
               by
               no
               means
               make
            
             
             
               a
               Book
               Canonical
               which
               is
               not
               so
               ,
               but
               onely
               declare
               what
               is
               Canonical
               ,
               and
               that
               ,
               not
               at
               pleasure
               ;
               but
               from
               ancient
               Testimonies
               ,
               from
               similitude
               of
               style
               with
               Books
               uncontroverted
               ,
               and
               the
               general
               Sense
               and
               Taste
               of
               Christian
               People
               .
            
             Now
             the
             Case
             here
             relates
             to
             Books
             not
             first
             written
             to
             Christians
             ,
             but
             among
             the
             Jews
             ,
             from
             whom
             we
             receive
             
               the
               Oracles
               of
               God
               committed
               to
               them
               .
            
             And
             if
             the
             Jews
             never
             believed
             these
             Books
             to
             contain
             
               the
               Oracles
               of
               God
            
             in
             them
             ,
             how
             can
             the
             Christian
             Church
             embrace
             them
             for
             such
             ,
             unless
             it
             assumes
             a
             Power
             to
             make
             ,
             and
             not
             merely
             to
             declare
             Canonical
             Books
             ?
             For
             he
             grants
             we
             have
             no
             Testimony
             of
             the
             Jews
             for
             them
             .
          
           
             But
             Catharinus
             himself
             cannot
             deny
             
               that
               S.
            
             Jerom
             
               saith
               ,
               that
               although
               the
               Church
               reads
               those
               Books
               ,
               yet
               it
               doth
               not
               receive
               them
               for
               Canonical
               Scriptures
               .
            
             And
             he
             makes
             a
             pitisull
             Answer
             to
             it
             .
             For
             he
             confesses
             ,
             
               that
               the
               Church
               taken
               for
               the
               Body
               of
               the
               Faithfull
               did
               not
               receive
               them
               ;
               but
               as
               taken
               for
               the
               Governours
               it
               did
               .
            
             But
             others
             grant
             that
             they
             did
             receive
             them
             no
             more
             than
             the
             People
             ;
             and
             as
             to
             the
             other
             ,
             the
             cause
             of
             Tradition
             
             is
             plainly
             given
             us
             .
             And
             in
             truth
             he
             resolves
             all
             at
             last
             into
             the
             opinion
             of
             the
             Popes
             
               Innocentius
               ,
               Gelasius
            
             and
             Eugenius
             4.
             
             But
             we
             are
             obliged
             to
             him
             for
             letting
             us
             know
             the
             Secret
             of
             so
             much
             zeal
             for
             these
             
               Apocryphal
               Books
            
             ,
             viz.
             
               that
               they
               are
               of
               great
               force
               against
               the
               Hereticks
               ,
               for
               Purgatory
               is
               no
               where
               so
               expresly
               mention'd
               as
               in
            
             
             
               the
               Maccabees
            
             .
             If
             it
             had
             not
             been
             for
             this
             ,
             S.
             Jerom
             and
             Cajetan
             might
             have
             escaped
             Censure
             ,
             and
             the
             
               Jewish
               Canon
            
             had
             been
             sufficient
             .
          
           
           
             But
             to
             shew
             ,
             that
             there
             hath
             been
             no
             
               Catholick
               Tradition
            
             about
             the
             
               Tridentine
               Canon
            
             ,
             I
             shall
             prove
             these
             two
             things
             :
          
           
             1.
             
             That
             there
             hath
             been
             a
             
               constant
               Tradition
               against
               it
            
             in
             the
             
               Eastern
               Church
            
             .
          
           
             2.
             
             That
             there
             never
             was
             a
             
               constant
               Tradition
            
             for
             it
             in
             the
             
               Western
               Church
            
             .
          
           
             1.
             
             That
             there
             hath
             been
             a
             
               constant
               Tradition
               against
               it
               in
               the
               Eastern
               Church
               ,
            
             which
             received
             the
             
               Jewish
               Canon
            
             ,
             without
             the
             Books
             declared
             Canonical
             by
             the
             Council
             of
             Trent
             .
             We
             have
             very
             early
             Evidence
             of
             this
             in
             the
             Testimony
             of
             Melito
             ,
             Bishop
             of
             Sardis
             ,
             who
             lived
             not
             long
             after
             the
             middle
             of
             the
             2d
             .
             Century
             ,
             and
             made
             it
             his
             business
             to
             enquire
             into
             this
             matter
             ,
             and
             
               he
               delivers
               but
            
             
             22
             
               Books
               of
               the
               Old
               Testament
            
             .
             The
             same
             is
             done
             by
             Origen
             in
             the
             next
             ,
             who
             took
             infinite
             Pains
             ,
             as
             Eusebius
             
             saith
             ,
             in
             searching
             after
             the
             Copies
             of
             the
             Old
             Testament
             .
             And
             these
             Testimonies
             are
             preserved
             by
             Eusebius
             in
             the
             following
             Century
             :
             and
             himself
             declares
             ,
             
               that
               there
               was
               no
               sacred
               Book
               among
               the
            
             
             
               Jews
               from
               the
               time
               of
            
             Zorobabel
             ;
             which
             cuts
             off
             the
             Books
             canonized
             by
             the
             Council
             of
             Trent
             .
             In
             the
             same
             Age
             we
             have
             the
             Testimonies
             of
             Athanasius
             ,
             St.
             
             Cyril
             of
             
               Jerusalem
               ,
               Epiphanius
               ,
               S.
               Basil
               ,
               
               S.
               Gregory
               Nazianzene
               ,
               Amphilochius
            
             and
             
             
               S.
               Chrysostom
            
             :
             It
             is
             not
             to
             be
             imagined
             
             that
             a
             Tradition
             should
             be
             better
             attested
             
             in
             one
             Age
             than
             this
             was
             ,
             by
             so
             considerable
             Men
             in
             different
             
             Churches
             ,
             who
             give
             in
             the
             Testimony
             of
             all
             those
             Churches
             they
             belonged
             to
             .
             And
             yet
             besides
             these
             we
             have
             in
             that
             Age
             a
             concurrent
             Testimony
             of
             a
             Council
             of
             Bishops
             at
             Laodicea
             ,
             from
             
               several
               Provinces
            
             of
             Asia
             ;
             and
             
             which
             is
             yet
             more
             ,
             this
             Canon
             of
             theirs
             was
             received
             into
             
             the
             Code
             of
             the
             
               Catholick
               Church
            
             ;
             and
             so
             owned
             by
             the
             Council
             of
             Chalcedon
             ,
             which
             by
             its
             first
             Canon
             gives
             Authority
             to
             it
             .
             And
             Justinian
             allows
             the
             force
             of
             Laws
             to
             the
             Canons
             which
             were
             either
             made
             or
             confirmed
             by
             
             the
             four
             
               General
               Councils
            
             .
             But
             it
             is
             the
             point
             of
             Tradition
             I
             am
             upon
             ;
             and
             there●ore
             
               Justinian's
               Novel
            
             may
             at
             least
             be
             a
             s●rong
             Evidence
             of
             that
             in
             the
             6th
             Century
             :
             In
             the
             7th
             ,
             Leontius
             gives
             his
             own
             Testimony
             ,
             and
             that
             of
             Theodorus
             .
             
             In
             the
             8th
             ,
             Damascen
             expresly
             owns
             the
             
               Hebrew
               Canon
            
             of
             22
             Books
             ,
             and
             excludes
             by
             name
             some
             of
             the
             Books
             made
             Canonical
             at
             Trent
             .
             In
             the
             9th
             we
             have
             the
             Test●mony
             of
             
               Nicephorus
               ,
               Patriarch
            
             of
             Constantinople
             ,
             if
             
             he
             be
             the
             Authour
             of
             the
             Laterculus
             ,
             at
             the
             end
             of
             his
             Chr●nography
             ;
             but
             if
             he
             be
             not
             ,
             he
             must
             be
             an
             Authour
             of
             that
             Age
             ,
             being
             translated
             by
             
               Anastasius
               Bibliothecarius
            
             .
             
             In
             the
             12th
             .
             Balsamon
             and
             Zonaras
             refer
             to
             the
             Council
             of
             Laodicea
             ,
             and
             the
             
               Greek
               Fathers
            
             .
             In
             the
             14th
             .
             
               Nicephorus
               Calisthus
            
             reckons
             but
             22
             
               Books
               of
               the
               Old
               Testament
            
             .
             And
             in
             this
             Age
             ,
             we
             have
             the
             clear
             Testimony
             of
             Metrophanes
             ,
             (
             afterwards
             Patriarch
             of
             Alexandria
             )
             who
             saith
             ,
             
               there
               are
               but
            
             22
             
               Canonical
               Books
               of
               the
               Old
               Testament
               ;
               but
               the
               rest
               ,
            
             i.
             e.
             
               Tobit
               ,
               Judith
               ,
               Wisedom
               ,
               Ecclesiasticus
               ,
               Baruch
            
             and
             
               Machabees
               are
               usefull
               ,
               and
               therefore
               not
               wholly
               to
               be
               rejected
               ,
               but
               the
               Church
               never
               received
               them
               for
               Canonical
               and
               Authentical
               ,
               as
               appears
               by
               many
               Testimonies
               ,
               as
               ,
               among
               others
               ,
               of
            
             Gregory
             
               the
               Divine
            
             ,
             Amphilochius
             and
             Damascen
             :
             
               and
               therefore
               we
               never
               prove
               matters
               of
               Faith
               out
               of
               them
               .
            
          
           
             2.
             
             Let
             us
             now
             compare
             this
             Tradition
             with
             that
             of
             the
             
               Western
               Church
            
             for
             the
             
               New
               Canon
            
             of
             Trent
             .
             It
             cannot
             be
             denied
             ,
             that
             Innocentius
             I.
             and
             Gelasius
             did
             enlarge
             the
             Canon
             ,
             and
             took
             in
             the
             
               Apocryphal
               Books
            
             (
             unless
             we
             call
             in
             question
             the
             Writings
             under
             their
             Names
             ;
             )
             but
             granting
             them
             genuine
             ,
             I
             shall
             shew
             that
             there
             is
             no
             comparison
             
             between
             this
             Tradition
             and
             that
             of
             the
             
               Eastern
               Church
            
             ,
             and
             therefore
             there
             could
             be
             no
             possible
             Reason
             for
             the
             Council
             of
             Trent
             to
             make
             a
             Decree
             for
             this
             Tradition
             ,
             and
             to
             anathematize
             all
             who
             did
             not
             submit
             to
             it
             .
             For
             ,
          
           
             1.
             
             This
             Tradition
             was
             not
             universally
             received
             at
             that
             time
             .
             Innocentius
             his
             Epistle
             is
             supposed
             to
             be
             written
             
               A.
               D.
            
             405.
             
             Was
             the
             Western
             Church
             agreed
             before
             or
             after
             about
             this
             matter
             ?
             This
             Epistle
             was
             written
             to
             Eruperius
             ,
             a
             Gallican
             Bishop
             ,
             (
             to
             whom
             St.
             Jerom
             dedicated
             his
             Commentaries
             on
             
               Zechariah
               ,
            
             )
             but
             now
             it
             unluckily
             falls
             out
             ,
             that
             the
             Tradition
             of
             the
             
               Gallican
               Church
            
             was
             contrary
             to
             this
             ;
             as
             appears
             by
             
               S.
               Hilary
            
             ,
             (
             who
             could
             
             not
             be
             ignorant
             of
             it
             ,
             being
             a
             famous
             Bishop
             of
             that
             Church
             )
             and
             he
             tells
             us
             ,
             
               there
               were
               but
            
             22
             
               Canonical
               Books
               of
               the
               Old
               Testament
               .
            
             I
             confess
             he
             saith
             ,
             
               some
               were
               for
               adding
            
             Tobit
             and
             Judith
             ,
             but
             it
             is
             very
             observable
             that
             he
             saith
             ,
             
               that
               the
               other
               Account
               is
               most
               agreeable
               to
               ancient
               Tradition
               ,
            
             which
             is
             a
             mighty
             Argument
             against
             Innocentius
             ,
             who
             brings
             no
             Tradition
             to
             justifie
             his
             Canon
             .
             When
             St.
             Augustin
             produced
             a
             Place
             out
             of
             the
             
             Book
             of
             Wisedom
             ,
             the
             Divines
             of
             Marseilles
             rejected
             it
             ;
             
               because
               the
               Book
               was
               not
               Canonical
               :
            
             Therefore
             in
             that
             time
             
             Innocent's
             Canon
             was
             by
             no
             means
             received
             in
             the
             
               Gallican
               Church
            
             ;
             for
             by
             it
             this
             Book
             was
             made
             Canonical
             .
             But
             S.
             Jerom
             ,
             who
             had
             as
             much
             learning
             as
             Pope
             Innocent
             ,
             
             vehemently
             opposed
             this
             
               New
               Canon
            
             more
             than
             once
             or
             ten
             times
             ;
             and
             not
             onely
             speaks
             of
             the
             
               Jewish
               Canon
            
             ,
             but
             of
             the
             
               Canon
               of
               the
               Church
               .
               The
               Church
               ,
            
             saith
             he
             ,
             
               reads
               the
               Books
               of
            
             Tobit
             ,
             Judith
             and
             Machabees
             ,
             
               but
               the
               Church
               doth
               not
               receive
               them
               among
               Canonical
               Scriptures
               .
            
             What
             Church
             doth
             he
             mean
             ?
             Not
             the
             Synagogue
             certainly
             .
             Pope
             Innocent
             saith
             ,
             
               Those
               Books
               are
               to
               be
               received
               into
               the
               Canon
            
             ;
             S.
             Jerom
             saith
             ,
             
               the
               Church
               doth
               not
               receive
               them
               ,
               but
               that
               they
               are
               to
               be
               cast
               out
            
             ;
             Where
             is
             the
             Certainty
             
             of
             Tradition
             to
             be
             found
             ?
             If
             Innocent
             were
             in
             the
             right
             ,
             S.
             Jerom
             was
             foully
             mistaken
             ,
             and
             in
             plain
             terms
             belied
             the
             Church
             .
             But
             how
             is
             this
             consistent
             with
             the
             Saintship
             of
             St.
             Jerom
             ?
             Or
             with
             common
             discretion
             if
             the
             Church
             did
             receive
             those
             Books
             for
             Canonical
             ?
             For
             every
             one
             could
             have
             disproved
             him
             .
             And
             it
             required
             no
             great
             Judgment
             or
             deep
             Learning
             to
             know
             what
             Books
             were
             received
             ,
             and
             what
             not
             .
             If
             S.
             Jerom
             were
             so
             mistaken
             (
             which
             it
             is
             very
             hard
             to
             believe
             )
             how
             came
             Ruffinus
             not
             to
             observe
             his
             errours
             and
             opposition
             to
             the
             Church
             ?
             Nay
             ,
             how
             came
             Ruffinus
             himself
             to
             fall
             into
             the
             very
             same
             prodigious
             mistake
             ?
             For
             he
             not
             onely
             rejects
             the
             controverted
             Books
             out
             of
             the
             Canon
             ,
             but
             saith
             ,
             
               he
               follow'd
               the
               ancient
               Tradition
               therein
               .
            
             What
             
             account
             can
             be
             given
             of
             this
             matter
             ?
             If
             
             Innocent's
             Tradition
             were
             right
             ,
             these
             men
             were
             under
             a
             gross
             Delusion
             ;
             and
             yet
             they
             were
             learned
             and
             knowing
             Persons
             ,
             and
             more
             than
             ordinarily
             conversant
             in
             the
             
               Doctrines
               and
               Traditions
            
             of
             the
             Church
             .
          
           
             2.
             
             This
             Opinion
             was
             not
             received
             as
             a
             Tradition
             of
             the
             Church
             afterwards
             .
             For
             ,
             if
             it
             had
             been
             ,
             how
             could
             Gregory
             I.
             reject
             the
             Book
             of
             Machabees
             out
             of
             the
             Canon
             ,
             
             when
             two
             of
             his
             Predecessours
             took
             it
             in
             ?
             It
             is
             somewhat
             hard
             ,
             to
             suppose
             one
             Pope
             to
             contradict
             two
             of
             his
             Predecessours
             about
             the
             
               Canon
               of
               Scripture
            
             ;
             yet
             I
             see
             not
             how
             to
             avoid
             it
             ;
             nor
             how
             it
             is
             consistent
             with
             the
             Constancy
             of
             Tradition
             ,
             much
             less
             with
             the
             pretence
             to
             Infallibility
             .
             He
             did
             not
             
               merely
               doubt
            
             ,
             as
             Canus
             would
             
             have
             it
             thought
             ,
             but
             he
             plainly
             excludes
             them
             out
             of
             the
             Canon
             .
             Catharinus
             thinks
             
               he
               follow'd
               S.
            
             Jerom.
             What
             then
             ?
             Doth
             this
             exclude
             his
             contradicting
             his
             Predecessours
             ?
             Or
             was
             S.
             Jerom's
             Judgment
             above
             the
             Pope's
             ?
             But
             it
             was
             not
             
               S.
               Gregory
            
             alone
             who
             contradicted
             the
             former
             Popes
             Canon
             ;
             for
             it
             was
             not
             received
             either
             in
             
             
               Italy
               ,
               Spain
               ,
               France
               ,
               Germany
               or
               England
            
             ;
             and
             yet
             no
             doubt
             it
             was
             
               a
               very
               Catholick
               Tradition
            
             .
          
           
             Not
             in
             Italy
             ;
             for
             there
             Cassiodore
             ,
             a
             learned
             and
             devout
             Man
             in
             the
             next
             Century
             to
             them
             ,
             gives
             an
             account
             of
             the
             Canon
             of
             Scripture
             ,
             and
             he
             takes
             not
             any
             notice
             either
             of
             Innocent
             or
             Gelasius
             .
             He
             first
             sets
             down
             the
             Order
             of
             Scripture
             according
             to
             S.
             Jerom
             ;
             and
             then
             
             according
             to
             S.
             Augustin
             ;
             and
             in
             the
             last
             place
             ,
             according
             to
             the
             old
             Translation
             and
             the
             LXX
             .
             and
             where
             himself
             speaks
             of
             the
             
               Apocryphal
               Books
            
             before
             ,
             he
             follows
             S.
             Jerom
             
               's
               Opinion
               ,
               that
               they
               were
               written
               rather
               for
               manners
               than
               Dactrine
               .
            
             He
             confesses
             there
             was
             a
             difference
             about
             
               the
               Canon
            
             ;
             but
             he
             goes
             about
             to
             excuse
             it
             .
             But
             what
             need
             that
             if
             there
             were
             a
             
               Catholick
               Tradition
            
             then
             in
             the
             Church
             concerning
             it
             ,
             and
             that
             inforced
             by
             two
             Popes
             ?
          
           
             But
             it
             may
             yet
             seem
             stranger
             ,
             that
             even
             in
             Italy
             ,
             one
             canonized
             for
             a
             Saint
             by
             Clemens
             VII
             .
             should
             follow
             S.
             
             Jerom's
             Opinion
             in
             this
             matter
             ,
             viz.
             S.
             Antoninus
             ,
             Bishop
             
             of
             Florence
             .
             Who
             speaking
             of
             Ecclestasticus
             received
             into
             the
             Canon
             of
             the
             two
             Popes
             ,
             he
             saith
             ,
             
               it
               is
               onely
               received
               by
               the
               Church
               to
               be
               read
               ,
               and
               is
               not
               authentick
               to
               prove
               any
               thing
               in
               matters
               of
               Faith.
            
             He
             that
             writes
             Notes
             upon
             him
             ,
             saith
             ,
             
               that
               he
               follows
               S.
            
             Jerom
             ,
             and
             
               must
               be
               understood
               of
               the
               Eastern
               Church
               ;
               for
               the
               Western
               Church
               always
               receiv'd
               these
               Books
               into
               the
               Canon
               .
            
             But
             he
             speaks
             not
             one
             word
             of
             the
             
               Eastern
               Church
            
             ;
             and
             by
             the
             Church
             he
             could
             understand
             nothing
             but
             what
             he
             accounted
             the
             
               Catholick
               Church
               .
               Canus
            
             allows
             
               Antoninus
               to
            
             
             
               have
               rejected
               these
               Books
               ;
               but
               he
               thinks
               the
               matter
               not
               so
               clear
               ,
               but
               then
               they
               might
               doubt
               concerning
               it
               .
            
             Then
             there
             was
             no
             such
             Evidence
             of
             Tradition
             to
             convince
             men
             .
             But
             Antoninus
             hath
             preserved
             the
             Judgment
             of
             a
             
             greater
             man
             concerning
             these
             Books
             even
             
               Thomas
               Aquinas
            
             ,
             
             who
             in
             2.
             2
             dae
             .
             he
             saith
             ,
             
               denied
               these
               Books
               to
               have
               such
               authority
               as
               to
               prove
               any
               matter
               of
               Faith
               by
               them
               :
            
             which
             is
             directly
             contrary
             to
             the
             Council
             of
             Trent
             .
             If
             this
             passage
             be
             not
             now
             to
             be
             found
             in
             him
             ,
             we
             know
             whom
             to
             blame
             for
             it
             .
             If
             Antoninus
             saw
             it
             there
             ,
             we
             hope
             his
             word
             may
             be
             taken
             for
             it
             .
          
           
             In
             Spain
             ,
             we
             have
             for
             the
             Hebrew
             Canon
             the
             Testimonies
             
             of
             
               Paulus
               Burgensis
               ,
               Tostatus
            
             ,
             and
             Cardinal
             Ximines
             .
          
           
             In
             France
             ,
             of
             
               Victorinus
               ,
               Agobardus
               ,
               Radulphus
               Flaviacensis
               ,
               Petrus
               Cluniacensis
               ,
               Hugo
               de
               S.
               Victore
               ,
            
             and
             
               Richard
               de
               S.
               Victore
               ,
               Lyra
            
             and
             others
             .
          
           
             In
             Germany
             ,
             of
             
               Rabanus
               Maurus
               ,
               Strabus
               ,
               Rupertus
               ,
               Hermannus
               Contractus
            
             and
             others
             .
          
           
             In
             England
             ,
             of
             
               Bede
               ,
               Alcvin
               ,
               Sarisburiensis
               ,
               Ockam
               ,
               Waldensis
            
             and
             others
             .
             Whom
             I
             barely
             mention
             ,
             because
             their
             Testimonies
             are
             at
             large
             in
             Bishop
             Cosins
             his
             
               Scholastical
               History
               of
               the
               Canon
               of
               Scripture
               ,
            
             and
             no
             man
             hath
             yet
             had
             the
             hardiness
             to
             undertake
             that
             Book
             .
          
           
             These
             I
             think
             are
             sufficient
             to
             shew
             there
             was
             no
             
               Catholick
               Tradition
            
             for
             the
             Decree
             of
             the
             Council
             of
             Trent
             about
             the
             Canon
             of
             Scripture
             .
          
           
             I
             now
             proceed
             to
             shew
             on
             what
             pretences
             and
             colours
             it
             came
             in
             ,
             and
             by
             what
             degrees
             and
             steps
             it
             advanced
             .
          
           
             1.
             
             The
             first
             step
             was
             ,
             the
             Esteem
             which
             some
             of
             the
             Fathers
             expressed
             of
             these
             Books
             in
             quoting
             of
             passages
             out
             of
             them
             .
             We
             do
             not
             deny
             that
             the
             Fathers
             did
             frequently
             cite
             them
             :
             even
             those
             who
             expresly
             rejected
             them
             from
             being
             Canonical
             ,
             and
             not
             as
             ordinary
             Books
             ,
             but
             as
             such
             as
             were
             usefull
             to
             the
             Church
             ,
             wherein
             many
             wise
             Sayings
             and
             good
             Actions
             are
             recorded
             .
             But
             the
             many
             Quotations
             the
             Fathers
             do
             make
             out
             of
             them
             is
             the
             onely
             plausible
             pretence
             which
             those
             of
             the
             Church
             
             of
             Rome
             have
             to
             defend
             the
             putting
             them
             into
             the
             Canon
             ,
             as
             appears
             by
             Bellarmin
             and
             others
             .
             The
             Book
             of
             Tobit
             ,
             they
             tell
             us
             ,
             is
             mentioned
             by
             S.
             Cyprian
             ,
             S.
             Ambrose
             ,
             St.
             Basil
             ,
             and
             St.
             Augustin
             .
             Of
             Judith
             by
             St.
             Jerom
             who
             mentions
             
               a
               Tradition
               that
               it
               was
               allowed
               in
               the
               Council
               of
            
             Nice
             ;
             but
             certainly
             S.
             Jerom
             never
             believed
             it
             ,
             when
             he
             declares
             it
             to
             be
             Apocryphal
             ,
             and
             not
             sufficient
             to
             prove
             any
             matter
             of
             Faith.
             The
             Book
             of
             Wisedom
             by
             S.
             Cyprian
             ,
             S.
             Cyril
             and
             S.
             
               Augustin
               .
               Ecclesiasticus
            
             by
             
               Clemens
               Alexandrinus
            
             ,
             S.
             
               Cyprian
               ,
               Epiphanius
            
             ,
             S.
             Ambrose
             and
             S.
             Augustin
             .
             The
             Machabees
             by
             
               Tertullian
               ,
               Cyprian
               ,
               Clemens
               Alexandrinus
               ,
               Origen
               ,
               Eusebius
               ,
            
             S.
             Ambrose
             ,
             S.
             Augustin
             .
             But
             all
             these
             Testimonies
             onely
             prove
             that
             they
             thought
             something
             in
             those
             Books
             worth
             alledging
             ,
             but
             not
             that
             they
             judged
             the
             Books
             themselves
             Canonical
             .
             And
             better
             Arguments
             from
             their
             Citations
             might
             be
             brought
             for
             the
             Books
             of
             the
             Sibylls
             than
             for
             any
             of
             these
             .
             We
             are
             not
             then
             to
             judge
             of
             their
             Opinion
             of
             
               Canonical
               Books
            
             by
             bare
             Citations
             ,
             but
             by
             their
             declared
             Judgments
             about
             them
             .
          
           
             2.
             
             The
             next
             step
             was
             ,
             when
             they
             came
             to
             be
             read
             in
             Churches
             ;
             but
             about
             this
             there
             was
             no
             certain
             Rule
             .
             For
             the
             Councils
             of
             Laodicea
             and
             Carthage
             differed
             chiefly
             upon
             this
             Point
             .
             The
             former
             decreed
             ,
             
               That
               none
               but
               Canonical
               Scripture
               should
               be
               read
               under
               the
               Name
               of
               Holy
               Writings
            
             ;
             and
             sets
             down
             the
             names
             of
             the
             
               Canonical
               Books
               then
               to
               be
               read
               ,
            
             (
             and
             so
             leaves
             out
             the
             
               Apocalypse
               .
            
             )
             The
             latter
             
               from
               their
               being
               read
               ,
               inferr'd
               their
               being
               Canonical
            
             ;
             for
             it
             agrees
             with
             the
             other
             ,
             
               that
               none
               but
               Canonical
               should
               be
               read
               ,
            
             and
             because
             these
             were
             read
             ,
             it
             reckons
             them
             up
             with
             the
             
               Canonical
               Books
            
             ;
             for
             so
             the
             Canon
             concludes
             ,
             
               We
               have
               received
               from
               our
               Fathers
               that
               these
               Books
               are
               to
               be
               read
               in
               Churches
               .
            
          
           
           
             But
             the
             Council
             of
             Carthage
             was
             not
             peremptory
             in
             this
             matter
             ;
             but
             desired
             
               it
               might
               be
               referred
               to
            
             Boniface
             
               and
               other
               Bishops
               beyond
               the
               Seas
               :
            
             Which
             shews
             that
             here
             was
             no
             Decree
             absolutely
             made
             ,
             nor
             any
             Certainty
             of
             Tradition
             ;
             for
             then
             to
             what
             purpose
             should
             they
             send
             to
             other
             Churches
             to
             advise
             about
             it
             ?
          
           
             3.
             
             When
             they
             came
             to
             be
             distinguished
             from
             
               Apocryphal
               Writings
            
             .
             Whence
             those
             who
             do
             not
             consider
             the
             Reason
             of
             it
             ,
             conclude
             them
             to
             have
             been
             Canonical
             .
             But
             sometimes
             Apocryphal
             signified
             such
             Books
             as
             were
             not
             in
             
               the
               Canon
               of
               Faith
            
             ,
             as
             in
             the
             Authours
             before
             mentioned
             ;
             sometimes
             such
             Books
             which
             
               were
               not
               allowed
               to
               be
               used
               among
               Christians
               .
            
             This
             distinction
             we
             have
             in
             Ruffinus
             ,
             who
             saith
             there
             are
             three
             sorts
             of
             Books
             ;
             Canonical
             ,
             as
             the
             22
             
               of
               the
               Old
               Testament
               ;
               Ecclesiastical
               ,
            
             of
             which
             sort
             he
             reckons
             
               Wisedom
               ,
               Ecclesiasticus
               ,
               Tobit
               ,
               Judith
            
             and
             Machabees
             ,
             and
             these
             he
             saith
             
               were
               permitted
               to
               be
               read
               in
               Churches
               ,
            
             but
             no
             Argument
             could
             be
             brought
             out
             of
             them
             for
             matter
             of
             Faith
             ,
             Apocryphal
             are
             such
             
               which
               by
               no
               means
               were
               permitted
               to
               be
               read
               .
            
             And
             thus
             Innocentius
             his
             words
             may
             well
             be
             understood
             :
             For
             he
             concludes
             with
             saying
             ,
             
               that
               other
               Writings
               were
               not
               onely
               to
               be
               rejected
               ,
               but
               to
               be
               condemned
               .
            
             And
             so
             his
             meaning
             is
             to
             distinguish
             them
             from
             such
             
               counterfeit
               Divine
               Writings
            
             as
             were
             then
             abroad
             .
             For
             these
             were
             not
             to
             be
             wholly
             rejected
             ,
             and
             in
             that
             large
             sense
             he
             admits
             them
             into
             the
             Canon
             ,
             taking
             
               Ecclesiastical
               Writings
            
             which
             were
             read
             in
             Churches
             into
             that
             number
             .
             And
             in
             this
             sense
             S.
             Augustin
             used
             the
             Word
             Apocryphal
             ,
             when
             the
             Book
             of
             Enoch
             is
             so
             called
             by
             him
             ,
             and
             such
             other
             
               counterfeit
               Writings
            
             under
             the
             Names
             of
             the
             
               Prophets
               and
               Apostles
            
             ;
             
             but
             elsewhere
             he
             distinguishes
             between
             the
             
               Canonical
               Books
               of
            
             Salomon
             ,
             
               and
               those
               which
               bear
               his
               Name
            
             ;
             which
             he
             saith
             
               the
               more
               learned
               know
               not
               to
               be
               his
               ,
               but
               the
               Western
            
             
             
               Church
               had
               of
               old
               owned
               their
               Authority
               .
            
             But
             in
             the
             case
             of
             the
             Book
             of
             Enoch
             ,
             he
             appeals
             to
             the
             Canon
             ,
             which
             
               was
               kept
               in
               the
               Jewish
               Temple
            
             ;
             and
             so
             falls
             in
             with
             S.
             Jerom
             ;
             and
             he
             confesses
             it
             is
             hard
             to
             justifie
             the
             Authority
             of
             those
             which
             are
             not
             in
             the
             
               Hebrew
               Canon
            
             .
             Of
             the
             Machabees
             he
             saith
             ,
             
               It
               is
               distinguished
               from
               the
               Writings
            
             
             
               called
               Canonical
               ;
               but
               it
               is
               received
               by
               the
               Church
               as
               such
               .
            
             What!
             to
             confirm
             matters
             of
             Faith
             ?
             No.
             But
             
               for
               the
               glorious
               sufferings
               therein
               recorded
            
             ;
             and
             elsewhere
             he
             saith
             ,
             
             
               it
               is
               usefull
               ,
               if
               it
               be
               soberly
               read
               .
            
             S.
             Augustin
             knew
             very
             well
             that
             all
             Books
             were
             not
             received
             alike
             ;
             and
             that
             many
             were
             received
             in
             some
             parts
             of
             the
             Western
             Church
             from
             the
             old
             Translation
             out
             of
             the
             LXX
             ,
             which
             were
             not
             received
             in
             the
             Eastern
             ;
             and
             therefore
             in
             his
             Books
             of
             
               Christian
               Doctrine
            
             he
             gives
             Rules
             in
             judging
             of
             Canonical
             
             Books
             ;
             to
             follow
             
               the
               Authority
               of
               the
               greatest
               Number
               of
               Catholick
               Churches
               ,
               especially
               the
               Apostolical
               ;
               and
               that
               those
               which
               were
               received
               by
               all
               ,
               should
               be
               preferred
               before
               those
               which
               were
               onely
               received
               by
               some
               .
            
             But
             he
             very
             well
             knew
             ,
             that
             the
             Hebrew
             Canon
             was
             universally
             received
             ,
             and
             that
             the
             controverted
             Books
             were
             not
             ;
             and
             therefore
             ,
             according
             to
             his
             Rule
             ,
             these
             could
             never
             be
             of
             Equal
             Authority
             with
             the
             other
             .
          
           
             4.
             
             When
             the
             Roman
             Church
             declared
             that
             it
             received
             the
             controverted
             Books
             into
             the
             Canon
             .
             This
             is
             said
             to
             have
             been
             done
             by
             Gelasius
             ,
             with
             his
             
               Synod
               of
               LXX
               Bishops
            
             ,
             (
             and
             yet
             it
             is
             hard
             to
             understand
             how
             Gregory
             so
             soon
             after
             should
             contradict
             it
             .
             )
             The
             Title
             of
             it
             in
             the
             old
             MS.
             produced
             by
             Chiffletius
             ,
             and
             by
             him
             attributed
             to
             Hormisdas
             ,
             is
             ,
             
               The
               Order
               of
               the
               Old
               Testament
               which
            
             
             
               the
               holy
               Catholick
               Roman
               Church
               receives
               and
               honours
               is
               this
               .
            
             But
             whether
             by
             Gelasius
             ,
             or
             Hormisdas
             ,
             I
             cannot
             understand
             ,
             why
             such
             a
             Decree
             as
             this
             should
             not
             be
             put
             into
             the
             old
             
               Roman
               Code
            
             of
             Canons
             ,
             if
             it
             had
             been
             then
             
             made
             .
             That
             there
             was
             such
             a
             one
             appears
             by
             the
             Copies
             of
             it
             in
             the
             Vatican
             ,
             mentioned
             by
             the
             Roman
             Correctors
             of
             Gratian
             ,
             and
             by
             mention
             of
             it
             by
             the
             Canon
             
               Si
               Romanorum
               ,
               Dist.
            
             19.
             and
             
               De
               Libellis
               ,
               Dist.
            
             20.
             and
             by
             the
             latter
             we
             understand
             what
             Canons
             of
             Councils
             and
             Decrees
             of
             Popes
             are
             in
             it
             ,
             among
             whom
             are
             both
             Gelasius
             and
             Hormisdas
             .
             This
             they
             agree
             to
             be
             the
             same
             with
             that
             published
             by
             Wendelstin
             at
             Mentz
             ,
             1525.
             
             The
             Epistle
             of
             Innocentius
             to
             Exuperius
             with
             the
             Canon
             is
             there
             published
             ;
             but
             not
             the
             other
             ;
             and
             so
             is
             the
             Canon
             of
             the
             Council
             of
             Carthage
             ;
             but
             that
             of
             Laodicea
             is
             cut
             off
             ;
             and
             so
             they
             are
             in
             that
             published
             by
             
               Dionysius
               Exiguus
            
             and
             
               Quesnell
               ,
               (
               Justellus
            
             his
             ancient
             Copy
             was
             imperfect
             there
             ,
             )
             but
             both
             these
             Canons
             being
             in
             the
             
               Roman
               Code
            
             ,
             are
             an
             Argument
             to
             me
             ,
             that
             the
             controverted
             Books
             were
             received
             by
             the
             
               Roman
               Church
            
             at
             that
             time
             ;
             but
             in
             such
             a
             manner
             ,
             that
             S.
             
             Jerom's
             Prologues
             still
             stood
             in
             the
             
               vulgar
               Latin
               Bible
            
             ,
             with
             the
             Commentaries
             of
             Lyra
             ,
             and
             Additions
             of
             Burgensis
             ,
             which
             were
             stiff
             for
             the
             
               Hebrew
               Canon
            
             ;
             and
             S.
             
             Jerom's
             Authority
             prevailed
             more
             than
             the
             Pope's
             ,
             as
             appears
             fully
             by
             what
             hath
             been
             already
             produced
             .
          
           
             5.
             
             To
             advance
             the
             Authority
             of
             these
             Books
             one
             step
             higher
             ,
             Eugenius
             IV.
             declared
             them
             to
             be
             
               Part
               of
               the
               Canon
            
             in
             the
             Instruction
             given
             to
             the
             Armenians
             .
             Which
             the
             Roman
             Writers
             pretend
             to
             have
             been
             done
             in
             the
             Council
             of
             Florence
             :
             But
             Naclantus
             Bishop
             of
             Chioza
             ,
             in
             the
             Council
             of
             Trent
             ,
             as
             Pallavicini
             saith
             ,
             
               denied
               that
               any
            
             
             
               such
               Decree
               was
               made
               by
               the
               Council
               of
            
             Florence
             ;
             
               because
               the
               last
               Session
               of
               it
               ended
            
             1439.
             
               and
               that
               Decree
               was
               signed
            
             Feb.
             4.
             1441.
             
             To
             this
             the
             Legat
             replied
             ,
             
               that
               this
               was
               a
               mistake
               occasioned
               by
            
             Abraham
             Cretensis
             ,
             
               who
               published
               the
               Latin
               version
               of
               it
               ,
               onely
               till
               the
               Greeks
               departure
               ;
               but
               the
               Council
               continued
               three
               years
               longer
               ,
               as
               appeared
               by
            
             
             
               the
               Extracts
               of
            
             Augustinus
             Patricius
             ,
             since
             published
             in
             the
             Tomes
             of
             the
             Councils
             .
             But
             he
             never
             mentions
             the
             
               Canon
               of
               Scripture
            
             ;
             however
             ,
             because
             Cervinus
             affirms
             that
             he
             saw
             the
             Original
             signed
             by
             the
             Pope
             and
             Cardinals
             ,
             we
             have
             no
             reason
             to
             dispute
             it
             .
             But
             then
             it
             appears
             how
             very
             little
             it
             signified
             ,
             when
             Antoninus
             the
             Bishop
             of
             Florence
             opposed
             it
             ,
             and
             Cardinal
             Ximenes
             and
             Cardinal
             Cajetan
             slighted
             it
             ,
             and
             all
             who
             embraced
             the
             Council
             of
             Basil
             looked
             on
             Eugenius
             his
             Decree
             as
             void
             ;
             and
             after
             all
             ,
             that
             very
             Decree
             onely
             joins
             the
             
               Apocryphal
               Books
            
             in
             the
             
               same
               Canon
            
             ,
             as
             the
             Council
             of
             Carthage
             had
             done
             ;
             but
             it
             was
             reserved
             as
             the
             peculiar
             Honour
             of
             the
             Council
             of
             Trent
             to
             declare
             
               that
               Matters
               of
               Faith
               might
               be
               proved
               out
               of
               them
               ,
               as
               well
               as
               out
               of
               any
               Canonical
               Scriptures
               .
            
          
        
         
           
             III.
             
               About
               the
               free
               use
               of
               the
               Scripture
               in
               the
               vulgar
               Language
               ,
               prohibited
               by
               the
               Council
               of
            
             Trent
             .
          
           
             To
             understand
             the
             Sense
             of
             the
             Council
             of
             Trent
             in
             this
             matter
             ,
             we
             must
             consider
             ;
          
           
             1.
             
             
               That
               it
               declares
               the
               vulgar
               Latin
               to
               be
               Authentick
            
             ;
             i.
             e.
             
               that
               no
               man
               under
               any
               pretence
               shall
               dare
               to
               presume
               to
               reject
               it
               .
            
             Suppose
             the
             pretence
             be
             that
             it
             differs
             from
             the
             Original
             ;
             no
             matter
             for
             that
             ,
             he
             must
             not
             reject
             that
             which
             the
             Council
             hath
             declared
             Authentick
             ,
             i.
             e.
             
               among
               the
               Latin
               Editions
            
             .
             But
             suppose
             a
             Man
             finds
             other
             Latin
             Translations
             truer
             in
             some
             parts
             ,
             because
             they
             agree
             more
             with
             the
             Original
             Text
             ,
             may
             he
             therein
             reject
             the
             vulgar
             Latin
             ?
             By
             no
             means
             ,
             if
             he
             thinks
             himself
             bound
             to
             adhere
             to
             the
             Council
             of
             
               Trent
               .
               But
               the
               Council
               supposes
               it
               to
               agree
               with
               the
               Original
               .
            
             And
             we
             must
             believe
             the
             Council
             therein
             .
             This
             is
             indeed
             the
             meaning
             
             of
             the
             Council
             as
             far
             as
             I
             can
             judge
             .
             But
             what
             Catholick
             Tradition
             was
             there
             for
             this
             ?
             
               Tes
               for
               a
               thousand
               years
               after
            
             Gregory
             
               's
               time
            
             .
             But
             this
             is
             not
             Antiquity
             enough
             to
             found
             a
             
               Catholick
               Tradition
            
             upon
             .
             If
             there
             were
             no
             more
             than
             a
             thousand
             from
             Gregory
             ,
             there
             were
             six
             hundred
             past
             before
             him
             ;
             so
             that
             there
             must
             be
             a
             more
             ancient
             Tradition
             in
             the
             Church
             ,
             wherein
             this
             version
             was
             not
             Authentick
             ;
             and
             how
             came
             it
             then
             to
             be
             Authentick
             by
             virtue
             of
             Tradition
             ?
             Here
             then
             Tradition
             must
             be
             given
             up
             ;
             and
             the
             Council
             of
             Trent
             must
             have
             some
             other
             ground
             to
             go
             upon
             .
             For
             I
             think
             the
             Traditionary
             Men
             will
             not
             maintain
             the
             
               vulgar
               Latin
            
             to
             have
             been
             always
             Authentick
             .
          
           
             2.
             
             That
             it
             referred
             the
             
               making
               the
               Index
               of
               prohibited
               Books
               to
               the
               Pope
            
             ;
             and
             in
             the
             4th
             Rule
             of
             that
             
               Index
               ,
               All
               Persons
               are
               forbidden
               the
               use
               of
               the
               Scripture
               in
               the
               vulgar
               Tongue
               ,
               without
               a
               particular
               Licence
               ,
               and
               whosoever
               presumes
               to
               doe
               it
               without
               a
               faculty
               ,
               unless
               he
               first
               gives
               up
               his
               Bible
               ,
               he
               is
               not
               to
               receive
               Absolution
               .
            
          
           
             My
             business
             is
             now
             to
             enquire
             what
             
               Catholick
               Tradition
            
             the
             Pope
             and
             Council
             went
             upon
             in
             this
             Prohibition
             .
             But
             as
             to
             the
             Testimony
             of
             Fathers
             ,
             I
             am
             prevented
             by
             some
             late
             Discourses
             on
             this
             Subject
             .
             In
             stead
             thereof
             therefore
             I
             shall
             ,
          
           
             1.
             
             Shew
             from
             their
             own
             Writers
             ,
             that
             there
             could
             be
             
               no
               Catholick
               Tradition
            
             for
             such
             a
             Prohibition
             .
          
           
             2.
             
             Prove
             the
             General
             Consent
             of
             the
             Catholick
             Church
             from
             publick
             Acts
             ,
             as
             to
             the
             free
             use
             of
             the
             Scripture
             .
          
           
             
               Thomas
               Aquinas
            
             grants
             
               that
               the
               Scripture
               was
               proposed
            
             
             
               to
               all
               ,
               and
               in
               such
               a
               manner
               that
               the
               most
               rude
               might
               understand
               it
               .
            
             Therefore
             there
             was
             no
             Prohibition
             of
             such
             Persons
             reading
             it
             .
          
           
             Cajetan
             there
             uses
             two
             Arguments
             for
             the
             Scriptures
             using
             
               Metaphors
               and
               Similitudes
            
             .
             1.
             
             
               Because
               God
               provides
            
             
             
               for
               all
            
             .
             2.
             
             
               Because
               the
               Scripture
               is
               tendred
               to
               all
               .
               And
               the
               common
               People
               are
               not
               capable
               of
               understanding
               spiritual
               things
               without
               such
               helps
               .
            
             If
             the
             Scripture
             were
             intended
             for
             all
             ,
             how
             comes
             a
             Prohibition
             of
             the
             use
             of
             it
             ?
          
           
             
               Sixtus
               Senensis
            
             grants
             ,
             
               that
               in
               former
               times
               the
               Scripture
            
             
             
               was
               translated
               into
               the
               vulgar
               Languages
               ,
               and
               the
               People
               did
               commonly
               reade
               it
               ,
               to
               their
               great
               Benefit
               .
            
             Then
             a
             Prohibition
             of
             it
             must
             alter
             the
             Churches
             practical
             Tradition
             .
          
           
             
               Alphonsus
               à
               Castro
            
             yields
             to
             
               Erasmus
               ,
               that
               the
               Scriptures
            
             
             
               were
               of
               old
               translated
               into
               the
               vulgar
               Tongues
               ,
               and
               that
               the
               Fathers
               ,
               such
               as
               S.
            
             Chrysostom
             ,
             
               and
               S.
            
             Jerom
             ,
             
               persuaded
               People
               to
               the
               reading
               them
               .
               But
               the
               Case
               is
               altered
               now
               ,
               when
               such
               mischief
               comes
               by
               the
               Reading
               the
               Scriptures
               .
            
             And
             yet
             the
             Tradition
             of
             the
             Church
             continues
             the
             same
             ,
             and
             is
             impossible
             to
             be
             changed
             .
          
           
             Azorius
             puts
             the
             Case
             fairly
             ;
             he
             grants
             
               that
               the
               Scriptures
            
             
             
               were
               at
               first
               written
               and
               published
               in
               the
               Common
               Language
               ;
               that
               S.
            
             Chrysostom
             
               admits
               all
               to
               reade
               the
               Scriptures
               ;
               and
               that
               the
               People
               did
               so
               then
               ;
               but
               they
               do
               not
               now
               .
            
             But
             he
             saith
             ,
             
               the
               People
               then
               understood
               Greek
               and
               Latin
               ,
               and
               now
               they
               do
               not
               .
            
             If
             it
             were
             their
             own
             Language
             they
             might
             well
             understand
             it
             ;
             but
             why
             should
             not
             the
             Scripture
             now
             be
             in
             a
             Language
             they
             may
             understand
             ?
             For
             Greek
             and
             Latin
             did
             not
             make
             the
             common
             People
             one
             jot
             wiser
             or
             better
             ;
             and
             yet
             this
             Man
             calls
             it
             a
             
               Heresie
               now
               to
               say
               ,
               the
               Scriptures
               ought
               to
               be
               translated
               into
               vulgar
               Languages
               .
            
             How
             much
             is
             the
             Faith
             of
             the
             Church
             changed
             ?
          
           
             2.
             
             I
             am
             now
             to
             prove
             the
             General
             Consent
             of
             the
             Catholick
             Church
             in
             this
             matter
             from
             
               publick
               Acts
               ,
               i.
               e.
            
             that
             all
             Parts
             of
             it
             have
             agreed
             in
             Translations
             of
             Scripture
             into
             
               Vulgar
               Languages
            
             without
             any
             such
             Prohibition
             .
          
           
           
             If
             there
             had
             been
             any
             such
             thing
             in
             the
             Primitive
             Church
             ,
             it
             would
             have
             held
             against
             the
             
               Latin
               Translation
            
             it self
             .
             For
             I
             hope
             none
             will
             say
             it
             was
             the
             Original
             ,
             however
             Authentick
             it
             be
             made
             by
             the
             Council
             of
             Trent
             .
             How
             then
             came
             the
             Originals
             to
             be
             turned
             into
             the
             common
             Language
             ?
             (
             as
             I
             suppose
             Latin
             will
             be
             allow'd
             to
             have
             been
             the
             common
             Language
             of
             the
             Roman
             Empire
             .
             )
             There
             is
             no
             Objection
             can
             now
             be
             made
             against
             any
             modern
             Translations
             ,
             but
             would
             have
             held
             against
             the
             first
             
               Latin
               Version
            
             .
             Who
             the
             Authour
             of
             it
             was
             is
             utterly
             unknown
             ;
             and
             both
             S.
             Augustin
             and
             S.
             Jerom
             
             say
             ,
             
               there
               was
               a
               great
               variety
               among
               the
               old
               Translations
               ,
               and
               every
               one
               Translated
               as
               he
               thought
               fit
               .
            
             So
             that
             there
             was
             no
             restraint
             laid
             upon
             translating
             into
             the
             common
             Language
             .
             And
             unless
             Latin
             were
             an
             infallible
             Guide
             to
             those
             that
             understood
             it
             ,
             the
             People
             were
             as
             liable
             to
             be
             deceived
             in
             it
             ,
             as
             either
             in
             English
             or
             French.
             
          
           
             But
             it
             was
             not
             onely
             thus
             in
             the
             
               Roman
               Empire
            
             ,
             but
             whereever
             a
             People
             were
             converted
             to
             Christianity
             in
             all
             thè
             elder
             times
             ,
             the
             Scripture
             was
             turned
             into
             their
             Language
             .
             The
             Ecclesiastical
             Historians
             mention
             the
             Conversion
             
             of
             the
             Goths
             ,
             and
             upon
             that
             ,
             the
             
               Translation
               of
               the
               Bible
               into
               their
               Language
               by
            
             Ulphilas
             
               their
               Bishop
               .
               Walafridus
               Strabo
            
             adds
             to
             this
             ,
             
               that
               besides
               the
               Bible
               ,
               they
               had
               all
               publick
               Offices
               of
               Religion
               performed
               in
               their
               own
               Language
               .
            
          
           
             How
             soon
             the
             Churches
             in
             Persia
             were
             planted
             ,
             it
             is
             impossible
             for
             us
             now
             to
             know
             ;
             but
             in
             the
             
               MS.
               
               Ecclesiastical
               History
               of
               Abulpharagius
            
             (
             in
             the
             hands
             of
             Dr.
             Loftus
             )
             it
             is
             said
             ,
             
               that
               a
               Disciple
               of
            
             Thaddaeus
             
               preached
               the
               Gospel
               in
            
             Persia
             ,
             Assyria
             
               and
               the
               Parts
               thereabouts
               ;
               and
               that
               by
               another
               Disciple
               of
               his
            
             360
             
               Churches
               were
               settled
               there
               in
               his
               time
               ;
               and
               that
               he
               came
               to
            
             Seleucia
             ,
             
               the
               Metropolis
               of
               the
               Persians
               ,
               and
               there
               established
               a
               Church
               ,
            
             
             
               where
               he
               continued
               fifteen
               years
            
             .
             And
             from
             him
             there
             was
             a
             Succession
             of
             the
             Patriarchs
             of
             Seleucia
             ,
             which
             continues
             still
             in
             the
             East
             ;
             for
             upon
             destruction
             thereof
             by
             Almansor
             ,
             they
             removed
             first
             to
             Bagdad
             ,
             and
             after
             that
             to
             Mozal
             over
             against
             Ninive
             ,
             where
             their
             residence
             hath
             been
             since
             ;
             and
             this
             Patriarch
             had
             universal
             Jurisdiction
             over
             the
             
               Eastern
               Churches
            
             as
             far
             as
             the
             
               East
               Indies
            
             ,
             as
             appears
             by
             Morinus
             his
             Books
             of
             Ordinations
             in
             the
             East
             ,
             and
             the
             proceedings
             with
             the
             Christians
             of
             St.
             Thomas
             in
             the
             very
             end
             of
             the
             
               last
               Century
            
             .
          
           
             But
             we
             are
             certain
             from
             the
             Greek
             Historians
             ,
             that
             in
             
             Constantine's
             time
             the
             Christians
             in
             Persia
             were
             so
             numerous
             that
             he
             wrote
             to
             the
             King
             of
             Persia
             on
             their
             behalf
             .
             Eusebius
             saith
             that
             Constantine
             was
             informed
             ,
             
               that
               the
               Churches
            
             
             
               were
               much
               increased
               there
               ,
               and
               great
               Multitudes
               were
               brought
               into
               Christ's
               Flock
            
             ;
             and
             Constantine
             himself
             in
             his
             Letter
             to
             Sapores
             saith
             ,
             
               the
               Christians
               flourished
               in
               the
               best
            
             
             
               parts
               of
            
             Persia
             ;
             
               and
               he
               hoped
               they
               might
               continue
               so
               to
               doe
               .
            
             But
             after
             
             Constantine's
             death
             a
             terrible
             Persecution
             befell
             them
             ,
             wherein
             Sozomen
             saith
             ,
             
               the
               Names
               of
            
             16000
             Martyrs
             
             
               were
               preserved
               ,
               besides
               an
               innumerable
               Multitude
               of
               unknown
               persons
               .
            
             The
             sharpest
             part
             of
             the
             Persecution
             fell
             upon
             the
             
               Bishops
               and
               Presbyters
            
             ;
             especially
             in
             Adiabene
             ,
             
             which
             was
             almost
             wholly
             Christian
             ,
             which
             Ammianus
             
             Marcellinus
             saith
             was
             the
             same
             with
             Assyria
             ,
             wherein
             were
             
               Ninive
               ,
               Ecbatane
               ,
               Arbela
               ,
               Gaugamela
               ,
               Babylon
            
             (
             or
             
             Seleucia
             )
             and
             Ctesiphon
             ,
             of
             which
             Sozomen
             saith
             ,
             Symeon
             was
             then
             Archbishop
             .
             And
             he
             names
             above
             twenty
             Bishops
             who
             suffered
             besides
             ,
             and
             one
             Mareabdes
             a
             Chorepiscopus
             ,
             with
             250
             of
             his
             Clergy
             .
             After
             the
             time
             of
             Sapores
             several
             sharp
             Persecutions
             fell
             upon
             those
             Churches
             in
             the
             times
             of
             Vararanes
             and
             Isdigerdes
             ,
             of
             which
             the
             Greek
             Historians
             take
             notice
             ,
             and
             one
             of
             them
             ,
             saith
             Theodoret
             ,
             lasted
             thirty
             years
             .
             This
             I
             mention
             to
             shew
             
             
             what
             mean
             thoughts
             those
             have
             of
             the
             
               Catholick
               Church
            
             who
             consine
             it
             to
             the
             Roman
             Communion
             .
             Theodoret
             
             and
             S.
             Chrysostom
             both
             affirm
             
               that
               the
               Persians
               had
               the
               Scriptures
               then
               in
               their
               own
               Language
            
             ;
             and
             Sozomen
             saith
             ,
             that
             Symeon
             
               Archbishop
               of
            
             Seleucia
             ,
             and
             Ctesiphon
             
               before
               his
               own
               Martyrdom
               ,
               incouraged
               the
               rest
               to
               suffer
               out
               of
               the
               holy
               Scriptures
               .
            
             Which
             supposes
             them
             well
             acquainted
             with
             the
             Language
             of
             it
             ,
             and
             it
             is
             not
             very
             likely
             they
             should
             be
             either
             with
             the
             Hebrew
             ,
             Greek
             or
             Latin
             ;
             but
             the
             other
             Testimonies
             make
             it
             clear
             that
             it
             was
             in
             their
             own
             Tongue
             .
          
           
             The
             Anonymous
             Writer
             of
             S.
             
             Chrysostom's
             Life
             affirms
             ,
             
             
               that
               while
               he
               staid
               in
            
             Armenia
             ,
             
               he
               caused
               the
               New
               Testament
               to
               be
               translated
               into
               the
               Armenian
               Tongue
               for
               the
               benefit
               of
               those
               Churches
               .
            
             And
             this
             Tradition
             is
             allow'd
             by
             several
             learned
             Men
             in
             the
             Church
             of
             Rome
             .
             But
             the
             Armenians
             themselves
             say
             ,
             
               the
               whole
               Bible
               was
               translated
            
             
             
               into
               the
               Armenian
               Language
               by
            
             Moses
             Grammaticus
             ,
             David
             and
             Mampraeus
             ,
             
               three
               learned
               Men
               of
               their
               own
               ,
               in
               the
               time
               of
               their
               Patriarch
            
             Isaac
             ,
             
               about
               S.
            
             Chrysostom
             
               's
               time
               .
               Theodoret
            
             ,
             in
             the
             place
             already
             cited
             ,
             mentions
             the
             Armenian
             Translation
             ,
             as
             a
             thing
             well
             known
             ;
             and
             he
             was
             near
             enough
             to
             understand
             the
             truth
             of
             it
             .
          
           
             
               Jacobus
               de
               Vitriaco
            
             ,
             a
             Roman
             Cardinal
             ,
             saith
             ,
             
               that
               the
            
             
             
               Armenians
               in
               his
               time
               had
               the
               Scriptures
               read
               to
               them
               in
               their
               own
               Language
               .
            
          
           
             The
             
               Syriack
               Version
            
             for
             the
             Use
             of
             those
             in
             the
             Eastern
             parts
             who
             understood
             not
             Hebrew
             or
             Greek
             ,
             is
             allowed
             by
             all
             learned
             Men
             to
             have
             been
             very
             ancient
             .
             I
             mean
             the
             
               old
               simple
               Version
            
             out
             of
             the
             Originals
             ,
             and
             not
             that
             out
             of
             the
             LXX
             .
             of
             the
             Old
             Testament
             .
             As
             to
             the
             New
             ,
             the
             Tradition
             of
             the
             Eastern
             People
             is
             ,
             
               that
               it
               was
               done
               either
               in
               the
               Apostles
               times
               or
               very
               near
               them
               .
               Abraham
               Ecchellensis
            
             shews
             ,
             from
             the
             Syriack
             Writers
             ,
             
             
               that
               the
               Compleat
               Translation
               of
               the
               Bible
               was
               made
               in
               the
            
             
             
               time
               of
            
             Abgarus
             ,
             
               King
               of
            
             Edessa
             ,
             
               by
               the
               means
               of
            
             Thaddaeus
             
               and
               the
               other
               Apostles
            
             ;
             and
             as
             to
             the
             time
             of
             
               Thaddaeus
               ,
               Gregorius
               Malatiensis
            
             confirms
             it
             .
             
          
           
             Postellus
             quotes
             an
             ancient
             Tradition
             (
             which
             my
             Adversaries
             ought
             to
             regard
             )
             
               that
               S.
            
             Mark
             
               himself
               Translated
               not
               only
               his
               own
               Gospel
               ,
               but
               all
               the
               Books
               of
               the
               Ne●
               Testament
               into
               the
               Vulgar
               Syriack
               .
            
             It
             is
             sufficient
             to
             my
             purpose
             ,
             to
             shew
             that
             there
             was
             such
             an
             ancient
             Translation
             ;
             which
             is
             owned
             by
             
             S.
             Chrysostom
             ,
             S.
             Ambrose
             ,
             S.
             
               Augustin
               ,
               Diodorus
            
             and
             Theodoret
             :
             which
             makes
             me
             wonder
             at
             Cardinal
             
             Bellarmin's
             affirming
             with
             so
             much
             confidence
             ,
             
               that
               none
               of
               the
               Fathers
               speak
               of
               the
               Syriack
               Version
               ,
            
             when
             Theodoret
             alone
             mentions
             it
             so
             often
             in
             his
             Commentaries
             .
          
           
             Although
             the
             Greeks
             in
             Egypt
             might
             very
             well
             understand
             the
             Greek
             of
             the
             Old
             and
             New
             Testament
             ,
             (
             especially
             if
             that
             which
             is
             called
             the
             LXX
             .
             were
             done
             by
             the
             
               Alexandrian
               Jews
            
             ,
             as
             some
             imagine
             )
             yet
             those
             who
             knew
             no
             other
             than
             the
             old
             
               Egyptian
               Language
            
             could
             not
             make
             use
             of
             it
             .
             And
             therefore
             a
             
               Coptick
               Translation
            
             was
             
             made
             for
             them
             ;
             which
             Kircher
             thinks
             
               to
               have
               been
            
             1300
             
               years
               old
            
             .
             And
             he
             withal
             observes
             ,
             
               that
               their
               ancient
               Liturgies
               were
               in
               the
               Coptick
               Language
               .
            
          
           
             That
             it
             might
             not
             be
             susp●cted
             that
             Kircher
             imposed
             upon
             the
             World
             ,
             he
             gives
             a
             particular
             account
             of
             the
             Books
             he
             had
             seen
             in
             the
             
               Vatican
               Library
            
             and
             elsewhere
             in
             the
             
               Coptick
               Tongue
               .
               The
               Pentateuch
               in
               three
               Tomes
               ,
               distinguished
               into
               Paragraphs
               by
               lines
               .
               The
               four
               Gospels
               by
               themselves
               .
               S.
            
             Paul's
             
               Epistles
               and
               three
               Canonical
               Epistles
               with
               the
               Acts
               in
               another
               Volume
               .
               The
               Apocalypse
               by
               it self
               ;
               and
               the
               Psalter
               .
               The
               Liturgy
               of
               S.
            
             Mark
             with
             
             
               other
               daily
               Prayers
               .
               The
               Liturgy
               of
               S.
            
             Gregory
             ,
             
               with
               the
               Prayers
               of
               S.
            
             Cyril
             
               in
               the
               Coptick
               Language
               ;
               and
               a
               Liturgy
               of
               S.
            
             Basil
             ,
             with
             Gregory
             and
             Cyril
             ,
             
               with
               several
               other
               Rituals
               ,
               Missals
               and
               Prayers
               ,
               all
               in
               the
               same
               Tongue
               .
               All
               these
               ,
            
             he
             saith
             ,
             
               are
               in
               the
               Vatican
               Library
            
             .
             And
             in
             that
             of
             the
             
               Maronites
               College
            
             ,
             he
             saith
             ,
             is
             
               an
               old
               Coptick
            
             
             
               Martyrology
               about
            
             1300
             
               years
               standing
               ,
               by
               which
               he
               finds
               ,
               that
               the
               chief
               imployment
               of
               the
               old
               Egyptian
               Monks
               was
               to
               translate
               the
               Bible
               out
               of
               Hebrew
               ,
               Chaldee
               and
               Greek
               into
               the
               Coptick
               Tongue
               .
            
          
           
             Morinus
             saith
             ,
             
               that
               in
               the
               Oratorian
               Lbrary
               at
            
             Paris
             ,
             
             
               they
               had
               the
               Coptick
               Gospels
               brought
               from
            
             Constantinople
             by
             Monsr
             .
             de
             Sancy
             .
          
           
             
               Petrus
               à
               Valle
            
             ,
             a
             Nobleman
             of
             Rome
             ,
             and
             a
             great
             Traveller
             ,
             saith
             
               he
               had
               several
               parts
               of
               Scripture
               in
               the
               Coptick
            
             
             
               Language
               ;
               which
               were
               turned
               into
               Arabick
               ,
               when
               the
               old
               Coptick
               grew
               into
               disuse
               .
            
          
           
             Petraeus
             had
             in
             the
             Eastern
             Parts
             
               a
               Coptick
               Psalter
               ,
               with
               an
               Arabick
               Version
               ,
               which
               he
               designed
               to
               publish
               .
            
             
          
           
             The
             Congregation
             
               de
               propaganda
               Fide
            
             at
             Rome
             had
             several
             
               Coptick
               MSS.
            
             sent
             to
             them
             out
             of
             Egypt
             ,
             among
             the
             rest
             the
             
               Coptick
               Book
            
             of
             Ordination
             Transloatd
             and
             Printed
             by
             Kircher
             ;
             and
             since
             reprinted
             by
             Morinus
             .
          
           
             Seguier
             the
             late
             Chancellour
             of
             France
             had
             in
             his
             Library
             ,
             the
             Consecration
             of
             a
             Patriarch
             in
             Coptick
             and
             Arabick
             ,
             
             
               and
               several
               Translations
               of
               the
               Bible
               ,
               and
               Prayers
               in
               both
               Languages
               .
            
          
           
             The
             
               Aethiopick
               Translation
            
             bears
             date
             with
             the
             Conversion
             
             of
             the
             Nation
             ,
             according
             to
             their
             own
             Tradition
             ,
             which
             some
             make
             to
             be
             in
             the
             
               Apostolical
               times
            
             ,
             and
             others
             in
             the
             time
             of
             Constantine
             ;
             and
             their
             
               Publick
               Offices
            
             are
             performed
             in
             their
             own
             Tongue
             .
             The
             Chancellour
             Seguier
             had
             not
             only
             many
             parts
             of
             the
             Bible
             ,
             but
             Prayers
             and
             Offices
             in
             the
             
               Aethiopick
               Tongue
            
             .
          
           
           
             I
             shall
             add
             but
             one
             thing
             more
             to
             this
             purpose
             ,
             which
             is
             taken
             from
             the
             want
             of
             Antiquity
             in
             the
             
               Arabick
               Versions
            
             ;
             which
             is
             confessed
             by
             the
             learned
             Criticks
             on
             all
             sides
             .
             And
             even
             this
             tends
             to
             prove
             my
             design
             .
             For
             when
             the
             Saracen
             Empire
             prevailed
             ,
             the
             People
             grew
             more
             acquainted
             with
             the
             Arabick
             than
             with
             the
             ancient
             Syriack
             or
             Coptick
             ;
             and
             therefore
             the
             Scripture
             was
             then
             translated
             into
             Arabick
             ;
             (
             as
             Vasaeus
             saith
             it
             was
             done
             in
             Spain
             after
             the
             Moors
             came
             thither
             by
             a
             Bishop
             of
             Sevil
             )
             and
             this
             was
             the
             true
             reason
             why
             the
             
               Arabick
               Versions
            
             have
             no
             greater
             Antiquity
             .
             For
             
               Gabriel
               Sionita
            
             observes
             
             
               that
               the
               Arabick
               is
               become
               the
               most
               Vulgar
               Language
               in
               the
               Eastern
               Parts
               .
            
             And
             because
             it
             was
             so
             in
             Syria
             as
             well
             as
             Egypt
             ,
             therefore
             there
             are
             different
             
               Arabick
               Versions
            
             ;
             the
             one
             called
             
               Codex
               Antiochenus
            
             ,
             and
             the
             other
             Alexandrinus
             .
          
           
             Thus
             I
             have
             proved
             that
             there
             was
             a
             
               Catholick
               Tradition
            
             directly
             contrary
             to
             that
             established
             by
             order
             of
             the
             Council
             of
             Trent
             .
          
           
             And
             now
             I
             proceed
             to
             give
             an
             Account
             of
             the
             Methods
             and
             
               Steps
               by
               which
            
             this
             Decree
             came
             to
             its
             ripeness
             .
          
           
             1.
             
             The
             first
             Step
             was
             the
             Declension
             and
             Corruption
             of
             the
             
               Latin
               Tongue
            
             in
             the
             
               Western
               Church
            
             .
             It
             is
             observed
             by
             
               Polybius
               ,
               that
               from
               the
               time
               of
               the
               first
               League
               between
            
             
             
               the
               Romans
               and
               Carthaginians
               ,
               the
               Latin
               Tongue
               was
               so
               much
               changed
               even
               in
            
             Rome
             
               it self
               that
               very
               few
               could
               understand
               the
               Words
               of
               it
               .
            
             And
             Festus
             in
             
               Latine
               loqui
            
             saith
             ,
             
               that
               the
               Language
               was
               so
               alter'd
               ,
               that
               scarce
               any
               part
               of
               it
               remained
               entire
               .
               Scaliger
            
             thinks
             
               these
               words
               were
               added
               to
            
             Festus
             by
             Paulus
             Diaconus
             ;
             which
             seems
             much
             more
             probable
             ,
             since
             he
             lived
             in
             the
             time
             of
             Charlemagn
             .
             At
             which
             time
             we
             may
             easily
             suppose
             the
             
               Latin
               Tongue
            
             to
             have
             been
             very
             much
             corrupted
             by
             the
             Writers
             ,
             and
             
             not
             so
             easie
             to
             be
             understood
             any
             where
             by
             the
             Common
             People
             in
             sudden
             Discourse
             ,
             as
             it
             had
             been
             before
             .
             Which
             appears
             evident
             by
             the
             
               Latin
               Sermons
            
             made
             to
             the
             People
             in
             the
             several
             Provinces
             in
             the
             
               Roman
               Empire
            
             ;
             as
             in
             Africa
             by
             S.
             Augustin
             and
             Fulgentius
             ;
             in
             Italy
             by
             
               Petrus
               Chrysologus
               ,
               Laurentius
               Novariensis
               ,
               Gaudentius
               Brixiensis
               ,
               Ennodius
               Ticinensis
               :
            
             In
             Spain
             by
             
               Isidore
               ,
               Ildephonsus
            
             and
             others
             :
             In
             Gaul
             by
             
               Caesarius
               ,
               Eucherius
               ,
               Eligius
            
             ,
             and
             several
             others
             ,
             whose
             Latin
             Sermons
             to
             the
             People
             are
             still
             extant
             .
             In
             the
             Council
             of
             Tours
             ,
             in
             the
             
             time
             of
             Charlemagn
             ,
             particular
             care
             is
             taken
             
               that
               the
               Homilies
               should
               be
               translated
               by
               their
               Bishops
               either
               into
               the
               Rustick
               Roman
               or
               the
               German
               ,
               that
               the
               People
               might
               the
               easier
               understand
               them
               .
            
             These
             Homilies
             were
             either
             those
             which
             Charlemagn
             caused
             to
             be
             taken
             out
             of
             the
             Fathers
             ,
             and
             applied
             to
             the
             several
             Lessons
             through
             the
             year
             ,
             as
             Sigebert
             observes
             ,
             or
             of
             their
             own
             composing
             ;
             however
             
             they
             were
             to
             be
             turned
             by
             the
             Bishops
             either
             into
             
               Rustick
               Roman
            
             ,
             or
             German
             ,
             as
             served
             best
             to
             the
             capacities
             of
             the
             People
             .
             For
             the
             Franks
             then
             either
             retained
             the
             
               Original
               German
            
             ,
             or
             used
             the
             
               Rustick
               Roman
            
             ;
             but
             this
             latter
             so
             much
             prevailed
             over
             the
             other
             ,
             that
             in
             the
             solemn
             Oaths
             between
             Lewis
             and
             Charles
             upon
             parting
             the
             Dominions
             of
             France
             and
             Germany
             ,
             set
             down
             in
             Nithardus
             ,
             
             the
             
               Rustick
               Roman
            
             was
             become
             the
             
               Vulgar
               Language
            
             of
             France
             ,
             and
             these
             were
             but
             the
             Grandchildren
             of
             
               Charlemagn
               .
               Marquardus
               Freherus
            
             thinks
             
               that
               onely
            
             
             
               the
               Princes
               and
               Great
               Men
               retained
               the
               German
               ,
               but
               the
               generality
               then
               spake
               the
               Rustick
               Roman
            
             ;
             as
             appears
             by
             the
             Oath
             of
             the
             People
             ;
             which
             begins
             thus
             .
          
           
             
               Si
               Lod●igs
               Sacrament
               que
               Son
               Fradre
               Carlo
               jurat
               conservat
               ,
            
             
             &
             
               Carlus
               meo
               Serdra
               de
               suo
               part
               non
               los
               tanit
               ,
               si
               jo
               returnar
               non
               licit
               pois
               ,
               ne
               io
               ,
               ne
               neuls
               cui
               eo
               returnar
               nil
               pois
               ,
               in
               nulla
               adjudha
               contra
               Lodwig
               nun
               li
               iver
               .
            
          
           
           
             By
             which
             we
             may
             see
             what
             a
             mixture
             of
             Latin
             there
             was
             in
             the
             
               vulgar
               Language
            
             then
             used
             by
             the
             Franks
             ,
             and
             how
             easie
             it
             was
             for
             the
             People
             then
             to
             understand
             the
             
               publick
               Offices
            
             being
             constant
             ;
             but
             the
             Sermons
             not
             being
             so
             ,
             there
             was
             greater
             necessity
             to
             turn
             them
             into
             that
             corruptor
             
               Rustick
               Roman
            
             ,
             which
             was
             thoroughly
             understood
             by
             them
             .
             In
             Spain
             the
             Latin
             was
             less
             corrupted
             before
             the
             Gothick
             and
             Arabick
             or
             Moorish
             Words
             were
             taken
             into
             it
             .
             
               Lucius
               Mariness
            
             saith
             ,
             
               that
               had
               it
               not
               been
               for
            
             
             
               the
               mixture
               of
               those
               words
               ,
               the
               Spaniards
               had
               spoken
               as
               good
               Latin
               as
               the
               Romans
               did
               in
               the
               time
               of
            
             Tully
             :
             and
             he
             saith
             ,
             
               that
               to
               his
               time
               he
               had
               seen
               Epistles
               written
               in
               Spanish
               ,
               wherein
               all
               the
               Nouns
               and
               Verbs
               were
               good
               Latin.
            
             In
             Italy
             the
             Affinity
             of
             the
             vulgar
             prevailing
             Language
             and
             the
             Latin
             continued
             so
             great
             ,
             that
             the
             difference
             seemed
             for
             some
             hundred
             years
             ,
             no
             more
             than
             of
             the
             learned
             and
             common
             Greek
             ,
             or
             of
             the
             English
             and
             Scotch
             ;
             and
             so
             no
             necessity
             was
             then
             apprehended
             of
             Translating
             the
             correct
             Tongue
             into
             a
             corrupt
             Dialect
             of
             it
             .
          
           
             But
             where
             there
             was
             a
             plain
             difference
             of
             Language
             there
             was
             some
             care
             even
             then
             taken
             ,
             that
             the
             People
             might
             understand
             what
             they
             heard
             ,
             as
             appears
             by
             these
             things
             :
          
           
             1.
             
             Alcuinus
             gives
             an
             Account
             why
             one
             day
             was
             called
             
               Sabbatum
               in
            
             12
             Lectionibus
             ,
             when
             there
             were
             but
             
               six
               Lessons
            
             ,
             
             and
             he
             saith
             ,
             
               it
               was
               because
               they
               were
               read
               both
               in
               Greek
               and
               Latin
               ,
               they
               not
               understanding
               each
               others
               Languages
               .
            
             Not
             because
             the
             Greek
             was
             a
             holy
             Tongue
             ,
             but
             
               quia
               aderant
               Graeci
               ,
               quibus
               ignota
               er
               at
               lingua
               Latina
            
             ;
             which
             shews
             that
             the
             Church
             then
             thought
             it
             a
             reasonable
             cause
             to
             have
             the
             Scripture
             in
             such
             a
             Language
             ,
             which
             might
             be
             understood
             by
             the
             People
             .
             The
             same
             Reason
             is
             given
             
             by
             Amalarius
             .
          
           
           
             2.
             
             In
             the
             
               German
               Churches
            
             there
             were
             ancient
             Translations
             of
             Scripture
             into
             their
             own
             Language
             .
             
               B.
               Rhenanus
            
             
             attributes
             a
             Translation
             of
             the
             Gospels
             to
             Waldo
             Bishop
             of
             
               Freising
               ,
               assoon
               as
               the
            
             Franks
             
               received
               Christianity
            
             ,
             and
             he
             saith
             ,
             
               it
               was
               the
               immortal
               Honours
               of
               the
            
             Franks
             ,
             
               to
               have
               the
               Scripture
               so
               soon
               translated
               into
               their
               own
               Language
               ;
               which
               ,
            
             saith
             he
             ,
             
               is
               of
               late
               opposed
               by
               some
               Divines
               :
            
             So
             little
             did
             he
             know
             of
             an
             universal
             Tradition
             against
             it
             .
             Goldastus
             mentions
             the
             Translation
             in
             Rhime
             by
             
               Ottfridus
               Wissenburgensis
            
             ,
             published
             by
             
               Achilles
               Gassarus
            
             ,
             the
             
             Psalter
             of
             
               Notkerus
               ,
               Rudolphus
               ab
               Eems
            
             his
             Paraphrase
             of
             the
             
               old
               Testament
               .
               Andreas
               du
               Chesn
            
             hath
             published
             a
             Preface
             before
             an
             old
             
               Saxon
               Book
            
             ,
             wherein
             it
             is
             said
             ,
             that
             
             Ludovicus
             Pius
             
               did
               take
               care
               that
               all
               the
               People
               should
               read
               the
               Scripture
               in
               their
               own
               Tongue
               ,
               and
               gave
               it
               in
               charge
               to
               a
            
             Saxon
             
               to
               translate
               both
               Old
               and
               New
               Testament
               into
               the
            
             German
             
               Language
               ;
               which
            
             ,
             saith
             he
             ,
             
               was
               performed
               very
               elegantly
            
             .
          
           
             3.
             
             In
             the
             
               Saxon
               Churches
            
             here
             ,
             it
             was
             not
             to
             be
             expected
             that
             the
             Scripture
             should
             be
             translated
             ,
             till
             there
             were
             Persons
             learned
             both
             in
             the
             Saxon
             and
             the
             other
             Languages
             .
             Bede
             ,
             in
             his
             Epistle
             to
             Egbert
             ,
             puts
             him
             upon
             instructing
             the
             common
             People
             in
             their
             own
             Language
             ,
             
             especially
             in
             the
             Creed
             and
             Lord's
             Prayer
             ;
             and
             to
             further
             so
             good
             a
             Work
             ,
             Bede
             himself
             translated
             
               the
               Gospel
               of
               St.
            
             John
             
               into
               the
            
             Saxon
             Tongue
             ,
             as
             Cuthbert
             saith
             in
             the
             Epistle
             about
             his
             Death
             ,
             in
             the
             Life
             of
             Bede
             ,
             before
             his
             
               Saxon
               History
            
             .
             It
             appears
             by
             the
             old
             Canons
             of
             Churches
             ,
             and
             the
             Epistles
             of
             Aelfric
             ,
             saith
             Mr.
             
               Lisle
               ,
               that
               there
               was
               an
               old
            
             Saxon
             
               Canon
               for
               the
               Priest
               to
               say
               unto
               the
               People
               the
            
             
             
               sense
               of
               the
               Gospel
               in
            
             English
             ;
             and
             Aelfric
             saith
             of
             himself
             ,
             
               that
               he
               had
               translated
               the
               Pentateuch
               ,
               and
               some
               of
               the
               Historical
               Books
               .
            
             The
             New
             Testament
             was
             translated
             by
             several
             hands
             ;
             and
             an
             ancient
             Saxon
             Translation
             hath
             
             been
             lately
             published
             with
             the
             
               Gothick
               Gospels
            
             .
             And
             there
             were
             old
             
               Saxon
               Glosses
            
             upon
             the
             Gospels
             ;
             of
             
               Aldred
               ,
               Farmen
            
             and
             Owen
             .
             The
             last
             Work
             of
             K.
             Alfred
             was
             the
             translating
             the
             Psalter
             ;
             and
             if
             the
             MS.
             
             History
             of
             Ely
             deserves
             credit
             ,
             
               he
               translated
               both
               the
               Old
               and
               New
               Testament
               .
            
          
           
             4.
             
             It
             is
             not
             denied
             either
             by
             Bellarmin
             or
             
               Baronius
               ,
               that
               the
            
             Slavonians
             
               in
               the
               9th
               Century
               had
               a
               permission
               upon
            
             
             
               their
               conversion
               to
               Christianity
               ,
               to
               enjoy
               the
               Bible
               ,
               and
               to
               have
               publick
               Offices
               performed
               in
               their
               own
               Language
               .
            
             But
             
             they
             tell
             us
             ,
             
               it
               was
               because
               they
               were
               then
               Children
               in
               the
               Faith
               ,
               and
               to
               be
               indulged
            
             ;
             (
             but
             methinks
             Children
             were
             the
             most
             in
             danger
             to
             be
             seduced
             ;
             )
             
               or
               there
               were
               not
               Priests
               enough
               to
               officiate
               in
               Latin
               at
               first
               :
            
             But
             this
             was
             no
             Reason
             then
             given
             ,
             as
             appears
             by
             the
             Pope's
             own
             Letter
             published
             by
             Baronius
             ,
             Wherein
             
               he
               gives
               God
               thanks
               for
               the
               Invention
               of
               Letters
               among
               them
               by
            
             Constantine
             
               a
               Philosopher
            
             ;
             and
             he
             expresly
             saith
             ,
             
               that
               God
               had
               not
               confined
               his
               Honour
               to
               three
               Languages
               ,
               but
               all
               People
               and
               Languages
               were
               to
               praise
               him
            
             ;
             and
             he
             saith
             ,
             
               God
               himself
               in
               Scripture
               had
               so
               commanded
               ;
               and
               he
               quotes
               St.
            
             Paul's
             
               words
               for
               it
            
             .
             One
             would
             wonder
             those
             great
             Men
             should
             no
             better
             consider
             the
             Popes
             own
             Reasons
             ;
             but
             give
             others
             for
             him
             ,
             which
             he
             never
             thought
             of
             .
             It
             is
             true
             ,
             he
             adds
             ,
             
               that
               he
               would
               have
               the
               Gospel
               read
               first
               in
               Latin
               ,
               and
               then
               in
               Salvonian
               ,
               and
               if
               they
               pleased
               he
               would
               have
               the
               Mass
               said
               in
               Latin
            
             ;
             but
             the
             Slavonians
             continued
             their
             Custom
             ,
             and
             the
             Pope
             was
             willing
             enough
             to
             let
             them
             enjoy
             it
             ,
             for
             his
             own
             convenience
             as
             well
             as
             theirs
             .
             For
             there
             was
             a
             secret
             in
             this
             matter
             ,
             which
             is
             not
             fully
             understood
             .
          
           
             Aventinus
             ,
             saith
             ,
             that
             Methodius
             
               invented
               their
               I
               etters
            
             ,
             
             
               and
               translated
               the
               Scriptures
               into
               the
            
             Slavonian
             
               Tongue
               ,
               and
               persuaded
               the
               People
               to
               reject
               the
               Latin
               Service
            
             ;
             but
             this
             I
             see
             no
             ground
             for
             .
             But
             the
             Truth
             of
             the
             
             matter
             was
             ,
             the
             Slavonians
             were
             converted
             by
             the
             means
             of
             Methodius
             and
             Cyril
             ,
             (
             otherwise
             called
             Constantine
             )
             two
             
               Greek
               Bishops
            
             ,
             and
             the
             Christian
             Religion
             was
             settled
             among
             them
             by
             their
             means
             ,
             and
             they
             Translated
             the
             Scriptures
             and
             Offices
             of
             Worship
             into
             their
             own
             Language
             .
             The
             Pope
             had
             not
             forgotten
             the
             business
             of
             the
             Bulgarians
             ,
             and
             he
             could
             not
             tell
             but
             this
             might
             end
             in
             subjection
             to
             another
             
               Patriarchal
               See
            
             ;
             and
             therefore
             he
             en●eavours
             to
             get
             Methodius
             and
             Cyril
             to
             Rome
             ,
             and
             having
             gained
             them
             ,
             he
             sends
             a
             sweetning
             Letter
             to
             the
             Prince
             ,
             and
             makes
             the
             concession
             before
             mentioned
             .
             For
             he
             could
             not
             but
             remember
             how
             very
             lately
             the
             Greeks
             had
             gained
             the
             Bulgarians
             from
             him
             ;
             and
             lest
             the
             Slavonians
             should
             follow
             them
             ,
             he
             was
             content
             to
             
             let
             them
             have
             what
             they
             desired
             ,
             and
             had
             already
             Established
             among
             themselves
             ,
             without
             his
             Permission
             .
             All
             this
             appears
             from
             the
             account
             of
             this
             matter
             given
             by
             
               Constantinus
               Porphyrogenetus
            
             ,
             compared
             with
             Diocleas
             his
             
               Regnum
               Slavorum
            
             ,
             and
             Lucius
             his
             
               Dalmatian
               History
            
             .
          
           
             It
             is
             sufficient
             for
             my
             purpose
             ,
             that
             Diocleas
             owns
             that
             Constantine
             (
             to
             whom
             
               Andreas
               Dandalus
            
             ,
             D.
             of
             Venice
             ,
             in
             his
             
               M
               S
               History
            
             cited
             by
             Lucius
             ,
             saith
             ,
             
               the
               Pope
               gave
            
             
             
               the
               name
               of
            
             Cyril
             )
             
               did
               Translate
               the
               Bible
               into
               the
            
             Slavonian
             
               Tongue
               ,
               for
               the
               benefit
               of
               the
               People
               ,
               and
               the
               publick
               Offices
               out
               of
               Greek
               ,
               according
               to
               their
               Custom
               .
            
             And
             the
             Chancellour
             Seguier
             had
             in
             his
             Library
             both
             the
             
               New
               Testament
            
             and
             L●turgies
             in
             the
             
               Slavonian
               Language
               ,
               and
            
             
             in
             Cyril's
             Character
             ;
             and
             many
             of
             the
             
               Greek
               Fathers
            
             Commentaries
             on
             Scripture
             in
             that
             Tongue
             ,
             but
             not
             one
             of
             the
             Latin.
             
          
           
             2.
             
             The
             next
             step
             was
             ,
             when
             Gregory
             7.
             
               prohibited
               the
            
             
             
               Translation
               of
               the
               Latin
               Offices
               in
               the
            
             Slavonian
             Tongue
             .
             And
             this
             he
             did
             to
             the
             King
             of
             Bohemia
             himself
             ,
             after
             a
             
             peremptory
             manner
             ;
             but
             he
             saith
             ,
             
               it
               was
               the
               request
               of
               the
               Nobility
               ,
               that
               they
               might
               have
               divine
               Offices
               in
               the
            
             Slavonian
             
               Tongue
               ,
               which
               he
               could
               by
               no
               means
               yield
               to
               .
            
             What
             was
             the
             matter
             ?
             How
             comes
             the
             Case
             to
             be
             so
             much
             altered
             from
             what
             it
             was
             in
             his
             Predecessor's
             time
             ?
             The
             true
             Reason
             was
             ,
             the
             
               Bohemian
               Churches
            
             were
             then
             brought
             into
             greater
             Subjection
             to
             the
             Roman
             See
             ,
             after
             the
             Consecration
             of
             
               Dithmarus
               Saxo
            
             to
             be
             their
             Archbishop
             ;
             and
             now
             they
             must
             own
             their
             Subjection
             ,
             as
             the
             Roman
             Provinces
             were
             wont
             to
             do
             ,
             by
             receiving
             the
             Language
             .
             But
             as
             his
             Predecessour
             had
             found
             Scripture
             for
             it
             ,
             for
             Gregory
             pretends
             he
             had
             found
             Reason
             against
             it
             ,
             viz.
             
               The
               Scripture
               was
               obscure
               ,
               and
               apt
               to
               be
               misunderstood
               and
               despised
               .
            
             What!
             more
             than
             in
             the
             time
             of
             Methodius
             and
             Cyril
             ?
             If
             they
             pleaded
             Primitive
             Practice
             ,
             he
             plainly
             answers
             ,
             
               that
               the
               Church
               is
               grown
               wiser
               ,
               and
               hath
               corrected
               many
               things
               that
            
             
             
               were
               then
               allowed
            
             .
             This
             is
             indeed
             to
             the
             purpose
             ;
             and
             therefore
             by
             the
             Authority
             of
             S.
             
               Peter
               ,
               he
               forbids
               him
               to
               suffer
               any
               such
               thing
               ,
               and
               charges
               him
               to
               oppose
               it
               with
               all
               his
               might
               .
            
          
           
             But
             after
             all
             ,
             it
             is
             entred
             in
             the
             Canon
             Law
             
               De
               Officio
               Jud.
               Ord.
               l.
            
             1.
             
             Tit.
             31.
             
               c.
               Quoniam
            
             .
             as
             a
             Decree
             of
             Innocent
             3.
             in
             the
             
               Lateran
               Council
               ,
               that
               where
               there
               were
               People
               of
               different
               Languages
               ,
               the
               Bishop
               was
               to
               provide
               Persons
               fit
               to
               officiate
               in
               those
               several
               Languages
               .
            
             Why
             so
             ?
             If
             there
             were
             a
             prohibition
             of
             using
             any
             but
             the
             Latin
             Tongue
             .
             
               But
               this
               was
               for
               the
               Greeks
               ,
               and
               theirs
               was
               an
               holy
               Tongue
               .
            
             That
             is
             not
             said
             ;
             nor
             if
             it
             were
             would
             it
             signifie
             any
             thing
             ;
             for
             doth
             any
             imaginary
             holiness
             of
             the
             Tongue
             sanctifie
             ignorant
             Devotion
             ?
             
               But
               the
               Canon
               supposes
               them
               to
               have
               the
               same
               Faith.
            
             Then
             the
             meaning
             is
             ,
             that
             no
             man
             must
             examin
             his
             Religion
             by
             the
             Scripture
             ,
             
             but
             if
             he
             rseolves
             beforehand
             to
             believe
             as
             the
             Church
             believes
             ,
             then
             he
             may
             have
             the
             Scriptures
             or
             Prayers
             in
             what
             Language
             he
             pleases
             .
             But
             even
             this
             is
             not
             permitted
             in
             the
             Roman
             Church
             .
             For
             ,
          
           
             3.
             
             After
             the
             Inquisition
             was
             set
             up
             by
             the
             Authority
             of
             Innocent
             3.
             in
             the
             
               Lateran
               Council
            
             ,
             no
             Lay
             Persons
             were
             permitted
             to
             have
             the
             Books
             of
             the
             Old
             and
             New
             Testament
             ,
             but
             the
             Psalter
             ,
             or
             Breviary
             ,
             or
             Hours
             ,
             they
             might
             have
             ;
             but
             by
             no
             means
             in
             the
             
               vulgar
               Language
            
             .
             This
             is
             called
             by
             D'achery
             and
             Labbe
             the
             Council
             of
             Tholouse
             ,
             
             but
             in
             truth
             it
             was
             nothing
             else
             but
             an
             Order
             of
             the
             Inquisition
             ,
             as
             will
             appear
             to
             any
             one
             that
             reads
             it
             .
             And
             the
             Inquisition
             ought
             to
             have
             the
             Honour
             of
             it
             ,
             both
             in
             France
             and
             Spain
             .
             Which
             Prohibition
             hath
             been
             so
             gratefull
             to
             some
             Divines
             of
             the
             Church
             of
             Rome
             ,
             that
             Cochlaeus
             calls
             it
             
               pious
               ,
               just
               ,
               reasonable
            
             ,
             
             wholsom
             and
             
               necessary
               ;
               Andradius
            
             thinks
             the
             
               taking
               of
               it
               away
               would
               be
               destructive
               to
               Faith
               ;
               Ledesma
            
             saith
             ,
             the
             
             
               true
               Catholicks
               do
               not
               desire
               it
               ,
               and
               bad
               ought
               not
               to
               be
               gratified
               with
               it
               .
               Petrus
               Sutor
               ,
            
             a
             
               Carthusian
               Doctour
            
             ,
             calls
             the
             
             Translating
             Scripture
             into
             the
             vulgar
             Languages
             ,
             
               a
               rash
               ,
               useless
               and
               dangerous
               thing
            
             ;
             and
             he
             gives
             the
             true
             Reason
             of
             it
             ,
             viz.
             
               that
               the
               People
               will
               be
               apt
               to
               murmur
               when
               they
               see
               things
               required
               as
               from
               the
               Apostles
               ,
               which
               they
               cannot
               find
               a
               word
               of
               in
               Scripture
               .
            
             And
             when
             all
             is
             said
             on
             this
             Subject
             that
             can
             be
             ,
             by
             men
             of
             more
             Art
             ,
             this
             is
             the
             plainest
             and
             honestest
             Reason
             for
             such
             a
             Prohibition
             ;
             but
             I
             hope
             I
             have
             made
             it
             appear
             it
             is
             not
             built
             on
             any
             
               Catholick
               Tradition
            
             .
          
        
         
           
           
             IV.
             
               Of
               the
               Merit
               of
               Good
               Works
               .
            
          
           
             The
             Council
             of
             
               Trent
               Sess.
            
             6.
             c.
             16.
             declares
             ,
             
               That
               the
               Good
               Works
               of
               justified
               Persons
               do
               truly
               deserve
               Eternal
               Life
            
             ;
             and
             Can.
             3●
             .
             an
             Anathema
             is
             
               denounced
               against
               him
               that
               denies
               them
               to
               be
               meritorious
               ,
               or
               that
               a
               justified
               Person
               by
               them
               doth
               not
               truly
               merit
               Increase
               of
               Grace
               ,
               and
               Happiness
               ,
               and
               Eternal
               Life
               .
            
          
           
             The
             Council
             hath
             not
             thought
             fit
             to
             declare
             what
             it
             means
             by
             
               truly
               meriting
            
             ;
             but
             certainly
             it
             must
             be
             opposed
             to
             an
             improper
             kind
             of
             Meriting
             ,
             and
             what
             that
             is
             we
             must
             learn
             from
             the
             Divines
             of
             the
             Church
             of
             Rome
             .
          
           
             1.
             
             Some
             say
             ,
             That
             some
             of
             the
             Fathers
             speak
             of
             an
             improper
             kind
             of
             Merit
             ,
             which
             is
             no
             more
             than
             the
             due
             Means
             for
             the
             attaining
             of
             Happiness
             as
             the
             End.
             So
             Vega
             confesses
             they
             often
             use
             the
             word
             Merit
             ,
             where
             
             there
             is
             no
             Reason
             for
             Merit
             ,
             either
             by
             way
             of
             Congruity
             or
             Condignity
             .
             Therefore
             ,
             where
             there
             is
             true
             Merit
             there
             must
             be
             a
             proper
             Reason
             for
             it
             .
             And
             the
             Council
             of
             Trent
             being
             designed
             to
             condemn
             some
             prevailing
             Opinions
             at
             that
             time
             ,
             among
             those
             they
             called
             Hereticks
             ,
             this
             Assertion
             of
             
               true
               Merit
            
             must
             be
             levelled
             against
             some
             Doctrine
             of
             theirs
             ;
             but
             they
             held
             
               Good
               Works
            
             to
             be
             necessary
             as
             Means
             to
             an
             end
             ,
             and
             therefore
             this
             could
             not
             be
             the
             meaning
             of
             the
             Council
             .
          
           
             Suarez
             saith
             ,
             
               the
               words
               of
               the
               Council
               ought
               to
               be
               specially
            
             
             
               observed
               ,
               which
               are
               ,
               that
               there
               is
               nothing
               wanting
               in
               the
               good
               works
               of
               justified
            
             Persons
             ,
             ut
             vere
             promeruisse
             censeantur
             ;
             
               and
               therefore
               no
               Metaphorical
               or
               improper
               ,
               but
               that
               which
               by
               the
               Sense
               of
               the
               Church
               of
            
             Rome
             
               was
               accounted
               true
               Merit
               in
               opposition
               to
               what
               was
               said
               by
               those
               accounted
               Hereticks
               must
               be
               understood
               thereby
               .
            
          
           
           
             2.
             
             Others
             say
             ,
             that
             a
             
               meer
               Congruity
            
             arising
             from
             the
             Promise
             and
             Favour
             of
             God
             in
             rewarding
             the
             acts
             of
             his
             Grace
             in
             justified
             Persons
             cannot
             be
             the
             
               proper
               Merit
            
             intended
             by
             the
             Council
             .
             And
             that
             for
             these
             Reasons
             .
          
           
             1.
             
             Suarez
             observes
             that
             although
             the
             Council
             avoids
             
             the
             Terms
             
               ex
               Condigno
            
             ,
             yet
             because
             it
             still
             uses
             the
             words
             
               vere
               mereri
            
             ,
             it
             implies
             something
             more
             than
             
               mere
               Congruity
            
             ;
             and
             because
             it
             speaks
             of
             
               meriting
               the
               Increase
               of
               Grace
               ,
               and
               not
               the
               first
               Grace
            
             ;
             now
             a
             Congruity
             is
             allowed
             for
             the
             
               first
               Grace
            
             ,
             which
             it
             excludes
             by
             mentioning
             
               the
               Increase
            
             .
             And
             withal
             ,
             it
             brings
             places
             to
             prove
             
               that
               the
               giving
               the
               Reward
               must
               be
               a
               Retribution
               of
               Justice
               ,
               and
               if
               so
               ,
               the
               merit
               must
               be
               more
               than
               that
               of
               Congruity
               .
            
          
           
             2.
             
             Because
             
             God's
             Promise
             doth
             not
             give
             any
             
               Intrinsick
               value
            
             to
             the
             Nature
             of
             the
             Act
             ;
             no
             more
             than
             his
             threatning
             doth
             increase
             the
             Nature
             of
             Guilt
             .
             If
             the
             King
             of
             Persia
             had
             promised
             a
             Province
             to
             him
             that
             gave
             him
             a
             draught
             of
             Water
             ,
             the
             Act
             it self
             had
             been
             no
             more
             meritorious
             ;
             but
             it
             only
             shewed
             the
             Munificence
             of
             the
             Prince
             ;
             no
             more
             do
             God's
             Promises
             of
             Eternal
             Life
             add
             any
             merit
             to
             the
             Acts
             of
             Grace
             ,
             but
             onely
             set
             forth
             the
             Infinite
             Bounty
             of
             the
             Promiser
             .
          
           
             3.
             
             In
             the
             Conference
             at
             Ratisbon
             (
             the
             year
             this
             Decree
             passed
             )
             by
             the
             Emperour's
             Order
             the
             Protestant
             Party
             did
             yield
             ,
             
               that
               by
               virtue
               of
            
             God's
             
               Promise
               the
               Reward
               of
               Eternal
               Life
               was
               due
               to
               justified
               Persons
               ;
               as
               a
               Father
            
             
             
               promising
               a
               great
               Reward
               to
               his
               Son
               for
               his
               pains
               in
               studying
               ,
               makes
               it
               become
               due
               to
               him
               ,
               although
               there
               be
               no
               proportion
               between
               them
               .
               And
               if
               no
               more
               were
               meant
               by
               Merit
               of
               Congruity
               ,
               than
               that
               it
               was
               very
               agreeable
               to
               the
               Divine
               Nature
               to
               reward
               the
               Acts
               of
               his
               own
               Grace
               with
               an
               infinite
               Reward
               ,
               they
               would
               yield
               this
               too
               .
            
          
           
           
             4.
             
             Cardinal
             Pallavicini
             gives
             us
             the
             plain
             and
             true
             
             meaning
             of
             the
             Council
             ,
             
               viz.
               that
               a
               Merit
            
             de
             Congruo
             
               was
               allowed
               for
               Works
               before
               Justification
               ;
               but
               for
               Works
               after
               ,
               they
               all
               agreed
               ,
            
             he
             saith
             ,
             
               that
               there
               was
               a
               Merit
            
             de
             condigno
             
               in
               them
               both
               for
               increase
               of
               Grace
               and
               Eternal
               Glory
               .
            
             By
             Merit
             
               de
               condigno
            
             is
             meant
             such
             an
             
               intrinsick
               value
            
             in
             the
             nature
             of
             the
             Act
             as
             makes
             the
             Reward
             in
             Justice
             to
             be
             due
             to
             it
             .
          
           
             Some
             call
             one
             of
             these
             ,
             
               Meritum
               secundum
               quid
            
             ;
             which
             
             is
             the
             same
             with
             
               de
               congruo
            
             ;
             which
             really
             deserves
             no
             reward
             ,
             but
             receives
             it
             onely
             from
             the
             liberality
             of
             the
             Giver
             ;
             and
             this
             hath
             not
             truly
             ,
             say
             they
             ,
             
               the
               notion
               of
               Merit
            
             ;
             but
             that
             which
             makes
             
               the
               reward
               due
            
             is
             
               simple
               and
               true
               Merit
            
             ,
             when
             it
             doth
             not
             come
             merely
             from
             the
             Kindness
             of
             the
             Giver
             ,
             but
             from
             Respect
             to
             the
             worthiness
             of
             the
             Action
             and
             the
             Doer
             ,
             and
             this
             is
             
               de
               condigno
            
             .
          
           
             Let
             us
             now
             see
             what
             
               Catholick
               Tradition
            
             there
             was
             for
             this
             Doctrine
             ,
             and
             whether
             this
             were
             taught
             them
             by
             their
             Fathers
             in
             a
             continued
             succession
             down
             from
             the
             Apostles
             times
             .
          
           
             But
             that
             there
             was
             a
             change
             as
             to
             the
             sense
             of
             the
             Church
             in
             this
             matter
             ,
             I
             shall
             prove
             in
             the
             first
             place
             from
             an
             Office
             which
             was
             allow'd
             in
             the
             Church
             before
             ,
             and
             forbidden
             after
             .
             It
             was
             an
             Office
             with
             respect
             to
             
               dying
               Persons
            
             ,
             wherein
             are
             these
             Questions
             .
          
           
             Q.
             Dost
             thou
             believe
             that
             thou
             shalt
             
             come
             to
             Heaven
             ,
             not
             by
             thy
             own
             Merits
             ,
             but
             by
             the
             virtue
             and
             Merit
             of
             Christ
             's
             Passion
             ?
          
           
             A.
             I
             do
             believe
             it
             .
             
          
           
             Q.
             Dost
             thou
             believe
             that
             Christ
             died
             
             for
             our
             Salvation
             ,
             and
             that
             none
             can
             be
             saved
             by
             their
             own
             Merits
             ,
             or
             any
             other
             way
             but
             by
             the
             Merits
             of
             his
             Passion
             ?
          
           
             A.
             I
             do
             believe
             it
             .
             
          
           
           
             Now
             when
             the
             
               Indices
               Expurgatorii
            
             were
             made
             in
             pursuance
             to
             the
             Order
             of
             the
             Council
             of
             Trent
             ,
             this
             passage
             was
             no
             longer
             endured
             .
             For
             ,
             in
             the
             
               Roman
               Index
            
             the
             
               Ordo
               baptizandi
            
             ,
             wherein
             this
             Question
             was
             ,
             is
             forbidden
             till
             it
             were
             Corrected
             .
             But
             the
             
               Spanish
               Indices
            
             explain
             the
             mystery
             ;
             that
             of
             Cardinal
             Quiroga
             saith
             expresly
             ,
             
               those
               Questions
               and
               Answers
               must
               be
               blotted
               out
            
             ;
             and
             the
             like
             we
             find
             in
             the
             Index
             of
             
               Soto
               major
            
             and
             San●oval
             .
             What
             now
             is
             the
             Reason
             ,
             that
             such
             Questions
             and
             Answers
             were
             no
             longer
             permitted
             ,
             if
             the
             Churches
             Tradition
             continued
             still
             the
             same
             ?
             Was
             not
             this
             a
             way
             to
             know
             the
             Tradition
             of
             the
             Church
             by
             the
             Offices
             used
             in
             it
             ?
             This
             was
             no
             
               private
               Office
            
             then
             first
             used
             ,
             but
             although
             the
             prohibition
             mentions
             one
             Impression
             at
             Venice
             (
             as
             though
             there
             had
             been
             no
             more
             )
             I
             have
             one
             before
             me
             ,
             Printed
             by
             Gryphius
             at
             Venice
             two
             years
             before
             that
             ;
             and
             long
             before
             with
             the
             Praeceptorium
             of
             
               Lyra
               ,
               A.
               D.
            
             1495.
             where
             the
             Question
             to
             the
             dying
             Person
             is
             in
             these
             words
             ,
             
               Si
               credit
               se
               Merito
               Passionis
               Christi
               &
               non
               propriis
               ad
               gloriam
               pervenire
               ?
               Et
               respondeat
               ,
               Credo
               .
            
             And
             the
             same
             Questions
             and
             Answers
             I
             have
             in
             a
             
               Sacerdotale
               Romanum
            
             Printed
             by
             Nicolinus
             at
             Venice
             1585.
             
             Cardinal
             Hosius
             says
             that
             he
             had
             seen
             these
             
               Questions
               and
            
             
             Answers
             in
             the
             
               Sacerdotale
               Romanum
            
             and
             in
             the
             
               Hortulus
               Animae
            
             ;
             and
             that
             they
             were
             believed
             to
             be
             first
             prescribed
             by
             Anselm
             ,
             Archbishop
             of
             Canterbury
             .
             On
             what
             account
             now
             ,
             come
             these
             things
             to
             be
             prohibited
             and
             expunged
             ,
             if
             the
             Churches
             Doctrine
             and
             Tradition
             about
             this
             matter
             ,
             be
             still
             the
             very
             same
             ?
             No
             doubt
             it
             was
             believed
             that
             the
             Council
             of
             Trent
             had
             now
             so
             far
             declared
             the
             Sense
             of
             the
             Church
             another
             way
             ,
             that
             such
             Questions
             and
             A●s●●rs
             were
             no
             longer
             to
             be
             endured
             .
          
           
             But
             before
             the
             Council
             of
             Trent
             the
             Canons
             of
             Colen
             against
             
             Hermannus
             their
             Bishop
             ,
             when
             he
             published
             his
             
             Reformation
             ,
             declare
             ,
             that
             God's
             giving
             Eternal
             Life
             up
             on
             good
             Works
             is
             
               ex
               gratuita
               dignatione
               suae
               clementiae
            
             ,
             from
             the
             Favour
             which
             God
             vouchsafes
             to
             them
             .
             Which
             to
             my
             apprehension
             is
             inconsistent
             with
             the
             Notion
             of
             
               true
               Merit
            
             in
             the
             Works
             themselves
             ;
             for
             if
             there
             be
             any
             Condignity
             in
             them
             ,
             it
             cannot
             be
             mere
             Grace
             and
             Favour
             in
             God
             to
             reward
             them
             .
          
           
             The
             same
             Canons
             in
             their
             Enchiridion
             some
             years
             before
             ,
             
             when
             they
             joyned
             with
             their
             Bishop
             ,
             call
             it
             
               stupidity
               to
               think
               that
               good
               Works
               are
               rewarded
               with
               Eternal
               Life
               for
               any
               Dignity
               in
               the
               Works
               themselves
               .
            
             And
             if
             there
             be
             no
             dignity
             in
             them
             ,
             there
             can
             be
             no
             true
             Merit
             ;
             as
             the
             Council
             of
             Trent
             determines
             with
             an
             Anathema
             .
          
           
             Pope
             Adrian
             VI.
             gives
             such
             an
             account
             of
             the
             Merit
             
             of
             our
             Works
             ,
             that
             he
             could
             never
             imagine
             any
             condignity
             in
             them
             to
             
               Eternal
               Life
               .
               For
            
             ,
             saith
             he
             ,
             
               our
               Merits
               are
               a
               broken
               reed
               ,
               which
               pierce
               the
               hand
               of
               him
               that
               leans
               upon
               them
               ;
               they
               are
               a
               menstruous
               Cloth
               ,
               and
               our
               best
               Actions
               mixt
               with
               impurities
               ;
               and
               when
               we
               have
               done
               all
               that
               we
               can
               ,
               we
               are
               unprofitable
               Servants
               .
            
          
           
             
               Petrus
               de
               Alliaco
            
             Cardinal
             of
             Cambray
             attributes
             no
             
             other
             effect
             to
             good
             Works
             than
             of
             
               Causa
               sine
               qua
               non
            
             ;
             and
             saith
             
               that
               the
               Reward
               is
               not
               to
               be
               attributed
               to
               any
               Virtue
               in
               them
               ,
               but
               to
               the
               Will
               of
               the
               Giver
               .
            
             Which
             I
             think
             overthrows
             any
             
               true
               Merit
            
             .
          
           
             
               Gabriel
               Biel
            
             attributes
             
               the
               Merit
               of
               Good
               Works
            
             not
             to
             
             any
             
               intrinsecal
               Goodness
               in
               them
            
             ,
             but
             to
             
               God's
               acceptation
            
             .
             Which
             is
             in
             words
             to
             assert
             Merit
             ,
             and
             in
             truth
             to
             deny
             it
             ;
             for
             ,
             how
             can
             there
             be
             true
             Merit
             in
             the
             Works
             ,
             if
             all
             their
             value
             depends
             upon
             divine
             Acceptance
             ?
          
           
             
               Thomas
               Walden
            
             charges
             Wickliff
             with
             asserting
             the
             
             
               Doctrine
               of
               Merit
               and
               incouraging
               men
               to
               trust
               in
               their
               own
               Righteousness
               ,
            
             and
             he
             quotes
             Scripture
             and
             Fathers
             
             against
             it
             ;
             and
             he
             blames
             the
             use
             of
             the
             term
             of
             Merit
             either
             
               ex
               congruo
            
             or
             
               ex
               condigno
            
             :
             which
             he
             saith
             
               was
               an
               Invention
               of
               some
               late
               Schoolmen
               ,
               and
               was
               contrary
               to
               the
               ancient
               Doctrine
               of
               the
               Church
               .
            
             As
             he
             proves
             ,
             not
             only
             from
             Scripture
             and
             Fathers
             ,
             but
             from
             the
             
               ancient
               Offices
            
             too
             :
             as
             in
             the
             Canon
             of
             the
             
               Mass
               ,
               Non
               aestimator
               meriti
               ,
               seá
               veni●
               quaesumus
               largitor
               ,
               &c.
            
             Fer.
             4.
             
             Pass
             .
             
               Ut
               qui
               de
               meritorum
               qualitate
               diffidimus
               ,
               non
               judicium
               tuum
               sed
               miseric●rdiam
               cons●quamur
               .
            
             Dom.
             2.
             
             Adv.
             
               Ubi
               nulla
               suppetunt
               sufsragia
               meritorum
               ,
               tuae
               nobis
               indulgentiae
               succurre
               praesidtis
               .
            
             How
             comes
             the
             Doctrine
             condemned
             in
             Wickliff
             to
             be
             established
             in
             the
             
               Council
               of
               Trent
            
             ?
             For
             he
             was
             blamed
             for
             asserting
             
               true
               Merit
            
             ,
             and
             the
             Council
             asserts
             it
             with
             an
             Anathema
             to
             those
             that
             deny
             it
             .
             And
             yet
             we
             must
             believe
             the
             very
             same
             Tradition
             to
             have
             been
             in
             the
             Church
             all
             this
             while
             .
          
           
             Vega
             saith
             ,
             that
             Walden
             
               speaks
               against
               Merits
               without
               Grace
            
             ;
             but
             any
             one
             that
             reads
             him
             will
             find
             it
             otherwise
             ,
             
             For
             he
             produces
             those
             passages
             out
             of
             the
             Fathers
             against
             Merits
             which
             do
             suppose
             
               Divine
               Grace
            
             ,
             as
             it
             were
             easie
             to
             shew
             ;
             but
             Friar
             Walden
             thought
             the
             notion
             of
             Merit
             inconsistent
             with
             the
             Power
             and
             Influence
             of
             
               Divine
               Grace
            
             necessary
             to
             our
             best
             Actions
             .
             God
             ,
             saith
             he
             ,
             
               doth
               not
               regard
               Merit
               either
               as
               to
               Congruity
               or
               Condignity
               ,
               but
               his
               own
               Grace
               ,
               and
               Will
               ,
               and
               Mercy
               .
            
          
           
             
               Marsilius
               de
               Ingen
            
             who
             lived
             before
             Walden
             reckons
             
             up
             
               three
               Opinions
            
             about
             
               Merit
               ;
               the
               first
               of
               those
               who
               denied
               it
               ,
            
             and
             of
             this
             ,
             saith
             he
             ,
             Durandus
             seems
             to
             be
             ,
             and
             one
             
               Job
               .
               de
               Everbaco
            
             .
             The
             second
             of
             
               those
               who
               said
               that
               our
               Works
               have
               no
               merit
               of
               themselves
               ,
               but
               as
               informed
               by
               d●●ine
               Grace
               ,
               and
               from
               the
               Assistance
               of
               the
               Holy
               Ghost
               ,
               so
               they
               do
               t●uly
               merit
               Eternal
               Life
               ,
            
             and
             of
             this
             Opinion
             he
             saith
             was
             
               Thomas
               de
               Argentina
            
             .
             The
             third
             was
             ,
             of
             those
             who
             granted
             
               that
               true
               Merit
               doth
               imply
               an
               Equality
               ,
            
             
             
               but
               then
               they
               distinguish
               Equality
               ,
               as
               to
               Quantity
               and
               as
               to
               Proportion
               ,
               and
               in
               this
               latter
               sense
               they
               asserted
               an
               Equality
               .
            
             And
             of
             this
             Opinion
             he
             saith
             was
             
               Petrus
               de
               Tarantasia
            
             .
             But
             he
             delivers
             his
             own
             Judgment
             in
             these
             Conclusions
             .
          
           
             1.
             
             
               That
               our
               Works
               either
               considered
               in
               themselves
               or
               with
               Divine
               Grace
               are
               not
               meritorious
               of
               Eternal
               Life
            
             ex
             condigno
             ,
             which
             he
             proves
             both
             from
             Scripture
             and
             
               Reason
               ,
               viz.
            
             because
             1.
             
             
               No
               Man
               can
               make
               God
               a
               Debtor
               to
               him
               ;
               for
               the
               more
               Grace
               he
               hath
               the
               more
               he
               is
               a
               Debtor
               to
               God.
               Ana
            
             2.
             
             
               He
               cannot
               merit
               of
               another
               by
               what
               he
               receives
               from
               him
               .
               And
            
             3.
             
             
               No
               man
               can
               pay
               what
               he
               owes
               to
               God
               ,
               and
               therefore
               can
               never
               merit
               at
               his
               hands
               .
            
             4.
             
             
               No
               man
               can
               merit
               here
               so
               much
               Grace
               as
               to
               keep
               him
               from
               falling
               away
               from
               Grace
               ;
               much
               less
               then
               Eternal
               Life
               .
            
          
           
             2.
             
             
               These
               works
               may
               be
               said
               to
               be
               meritorious
               of
               Eternal
               Life
            
             ex
             condigno
             
               by
               divine
               acceptation
               originally
               proceeding
               from
               the
               Merit
               of
               Christ's
               Passion
               ,
               because
               that
               makes
               them
               worthy
               .
            
             But
             this
             is
             
               Christ's
               Merit
            
             and
             not
             the
             
               true
               Merit
            
             of
             our
             Works
             .
          
           
             3.
             
             
               Works
               done
               by
               Grace
               do
               merit
               Eternal
               Life
            
             de
             congruo
             
               from
               God's
               liberal
               disposition
               ,
               whereby
               he
               hath
               appointed
               so
               to
               reward
               them
               .
               It
               beeing
               agreeable
               to
               him
               to
               give
               Glory
               to
               them
               that
               love
               him
               .
            
             But
             this
             is
             an
             improper
             kind
             of
             Merit
             ,
             and
             can
             by
             no
             means
             support
             the
             Tradition
             of
             
               true
               Merit
            
             .
          
           
             Durandus
             utterly
             denies
             any
             
               true
               Merit
            
             of
             Man
             towards
             God
             ;
             he
             doth
             not
             deny
             it
             in
             a
             
               large
               improper
               sense
            
             
             for
             such
             a
             Condignity
             in
             our
             actions
             as
             God
             hath
             appointed
             in
             order
             to
             a
             Reward
             ;
             which
             is
             by
             the
             Grace
             of
             God
             in
             us
             ;
             but
             as
             it
             is
             taken
             for
             
               a
               free
               Action
               to
               which
               a
               Reward
               is
               in
               Justice
               due
               ;
               because
               whatever
               we
               doe
               is
               more
               owing
               to
               the
               Grace
               of
               God
               than
               to
               our selves
               ;
               but
               to
               make
               a
               Debtor
               to
               us
               ,
               we
               must
               not
               only
               pay
               an
               equivalent
            
             
             
               to
               what
               we
               owe
               ,
               but
               we
               must
               go
               beyond
               it
               ;
               but
               to
               God
               and
               our
               Parents
               we
               can
               never
               pay
               an
               equivalent
               ,
               much
               less
               exceed
               it
               .
               And
               we
               can
               never
               merit
               by
               what
               God
               gives
               us
               ,
               because
               the
               Gift
               lays
               a
               greater
               Obligation
               upon
               us
               .
            
             And
             
             he
             saith
             ,
             
               the
               holding
               the
               contrary
               is
               temerarious
               and
               blasphemous
               .
            
          
           
             The
             two
             grounds
             of
             holding
             Merit
             were
             ,
             the
             
               supposing
               a
               Proportion
               between
               Grace
               and
               Glory
               ,
               and
               an
               Equality
               between
               Divine
               Grace
               and
               Glory
               in
               Vertue
               ,
               Grace
               being
               as
               the
               Seed
               of
               Glory
            
             ;
             and
             to
             both
             these
             he
             answers
             .
          
           
             To
             the
             first
             ,
             
               That
               the
               giving
               a
               Reward
               upon
               Merit
               is
               no
               part
               of
               distributive
               ,
               but
               commutative
               Justice
               ,
               because
               it
               respects
               the
               relation
               of
               one
               thing
               to
               another
               ,
               and
               not
               the
               mere
               quality
               of
               the
               Person
               .
            
          
           
             To
             the
             second
             ,
             
               That
               the
               Value
               of
               an
               Act
               is
               not
               considered
               with
               respect
               to
               the
               first
               Mover
               ,
               but
               to
               the
               immediate
               Agent
               :
               and
               as
               to
               Grace
               being
               the
               seed
               of
               Glory
               ,
               it
               is
               but
               a
               metaphorical
               expression
               ,
               and
               nothing
               can
               be
               drawn
               from
               it
               .
            
             So
             that
             Durandus
             concludes
             
               true
               Merit
            
             with
             respect
             to
             God
             to
             be
             
               temerarious
               ,
               blasphemous
               and
               impossible
            
             .
          
           
             Ockam
             declares
             ,
             
               That
               after
               all
               our
               good
               Works
               God
               may
            
             
             
               without
               Injustice
               deny
               Eternal
               Life
               to
               them
               who
               do
               them
               ;
               because
               God
               can
               be
               Debtor
               to
               none
               ;
               and
               therefore
               whatever
               he
               doth
               to
               us
               ,
               it
               is
               out
               of
               mere
               Grace
               .
               And
               that
               there
               can
               be
               nothing
               meritorious
               in
               any
               act
               of
               ours
               ,
               but
               from
               the
               Grace
               of
               God
               freely
               accepting
               it
               .
            
             And
             therefore
             he
             must
             deny
             any
             
               true
               Merit
            
             .
          
           
             
               Gregorius
               Ariminensis
            
             saith
             ,
             
               That
               no
               Act
               of
               ours
               though
            
             
             
               coming
               from
               Grace
               to
               never
               so
               great
               a
               degree
               ,
               is
               meritorious
               with
               God
            
             ex
             condigno
             
               of
               any
               Reward
               either
               Temporal
               or
               Eternal
               ;
               because
               every
               such
               Act
               is
               a
               Gift
               of
               God
               ;
               and
               if
               it
               were
               at
               all
               meritorious
               ,
               yet
               not
               as
               to
               Eternal
               Life
               ,
               because
               there
               is
               no
               equivalency
               between
               them
               ,
               and
               therefore
            
             
             
               it
               cannot
               in
               Justice
               be
               due
               to
               it
               ;
               and
               consequently
               if
               God
               gives
               it
               ,
               he
               must
               do
               it
               freely
               .
               But
               ,
            
             saith
             he
             ,
             
               God
               is
               said
               to
               be
               just
               ,
               when
               he
               gives
            
             bona
             pro
             bonis
             ,
             
               and
               merciful
               ,
               when
               he
               gives
            
             bona
             pro
             malis
             ;
             
               not
               but
               that
               he
               is
               merciful
               in
               both
               ,
               but
               because
               his
               mercy
               appears
               more
               in
               the
               latter
               ;
               and
               in
               the
               other
               ,
               it
               seems
               like
               justice
               in
               a
               general
               sense
               from
               the
               conformity
               of
               the
               Merit
               and
               the
               Reward
               ;
               but
               in
               this
               particular
               retribution
               it
               is
               mere
               Mercy
               .
            
          
           
             Scotus
             affirms
             ,
             
               that
               all
               the
               meritoriousness
               of
               our
               Acts
            
             
             
               depends
               on
               divine
               Acceptation
               in
               order
               to
               a
               Reward
               ;
               and
               if
               it
               did
               depend
               on
               the
               intrinsick
               worth
               of
               the
               Acts
               ,
               God
               could
               not
               in
               justice
               deny
               the
               Reward
               ;
               which
               is
               false
               ;
               and
               therefore
               it
               wholly
               depends
               on
               the
               good
               will
               and
               favour
               of
               God.
               
            
          
           
             Bellarmin
             is
             aware
             of
             this
             ,
             and
             he
             confesses
             this
             to
             be
             
             the
             Opinion
             of
             Scotus
             and
             of
             other
             old
             Schoolmen
             .
             But
             how
             then
             do
             they
             hold
             the
             Doctrine
             and
             Tradition
             of
             
               true
               Merit
               ?
               He
               holds
               that
               good
               Works
               are
               properly
               and
               truly
               good
               .
            
             So
             do
             we
             ,
             and
             yet
             deny
             Merit
             .
             But
             he
             grants
             ,
             
               that
               he
               denies
               that
               they
               bear
               any
               proportion
               to
               Eternal
               Life
               ,
            
             and
             therefore
             they
             cannot
             be
             
               truly
               meritorious
            
             of
             it
             .
             Bellarmin
             himself
             asserts
             
               that
               without
               the
               divine
               Promise
               good
               Works
               have
               a
               proportion
               to
               Eternal
               Life
               ,
            
             and
             this
             he
             saw
             was
             necessary
             to
             defend
             the
             Doctrine
             of
             the
             Council
             of
             Trent
             ;
             but
             then
             he
             adds
             ,
             
               that
               there
               is
               no
               obligation
               on
               God's
               part
               to
               reward
               in
               such
               a
               manner
               without
               a
               Promise
               .
            
             Now
             here
             are
             two
             hard
             Points
             ,
             1.
             
             To
             make
             it
             appear
             that
             there
             is
             such
             a
             meritoriousness
             in
             good
             Works
             
               without
               a
               Divine
               Promise
            
             .
             2.
             
             That
             if
             there
             were
             so
             ,
             there
             is
             
               no
               Obligation
               on
               God
            
             to
             reward
             such
             Acts
             in
             point
             of
             Justice
             .
             The
             former
             is
             so
             much
             harder
             to
             do
             from
             what
             he
             had
             proved
             before
             ,
             c.
             14.
             
             Viz.
             
               that
               they
               are
               not
               meritorious
               without
               a
               Promise
            
             ;
             
             and
             here
             he
             proves
             
               that
               they
               have
               no
               proportion
               to
               the
               Reward
               ,
               from
               Scripture
               ,
               Fathers
               and
               Reason
               ;
               because
               there
               is
               no
               Obligation
               on
               God
               to
               do
               it
               ,
               either
               from
               commutative
               or
               distributive
               justice
               ;
               and
               because
               we
               are
               God's
               Servants
               .
            
             These
             are
             good
             Arguments
             against
             himself
             for
             how
             can
             such
             Acts
             then
             become
             meritorious
             without
             a
             Promise
             ?
             If
             there
             be
             no
             proportion
             or
             equality
             on
             Man's
             part
             ,
             no
             Justice
             on
             God's
             part
             to
             reward
             ,
             how
             can
             they
             possibly
             be
             meritorious
             ?
             But
             this
             is
             too
             deep
             for
             me
             to
             comprehend
             .
             My
             business
             is
             Tradition
             ,
             and
             I
             have
             evidently
             proved
             that
             there
             was
             no
             Tradition
             even
             in
             the
             Church
             of
             Rome
             for
             the
             
               true
               Merit
            
             defined
             by
             the
             Council
             of
             Trent
             .
             It
             were
             easie
             to
             carry
             this
             point
             higher
             ,
             by
             she
             wing
             that
             the
             Fathers
             knew
             nothing
             of
             this
             Doctrine
             ,
             but
             that
             hath
             been
             done
             by
             many
             already
             ,
             and
             it
             is
             needless
             in
             so
             plain
             a
             case
             .
          
           
             But
             I
             am
             now
             to
             give
             an
             account
             by
             what
             Steps
             and
             Occasions
             this
             Doctrine
             came
             to
             be
             established
             .
          
           
             1.
             
             From
             the
             common
             Use
             of
             the
             word
             Merit
             with
             the
             Fathers
             and
             others
             ,
             in
             another
             sense
             than
             it
             signified
             at
             first
             .
             The
             original
             signification
             of
             it
             is
             Wages
             
             paid
             in
             consideration
             of
             Service
             ;
             and
             from
             thence
             
               Souldiers
               were
               said
            
             merere
             (
             as
             Budaeus
             observes
             ,
             and
             thence
             came
             the
             word
             merces
             )
             who
             truly
             deserved
             their
             pay
             by
             their
             labour
             and
             hazard
             ;
             but
             by
             degrees
             it
             came
             to
             signifie
             no
             more
             than
             
               merely
               to
               attain
               a
               thing
            
             ;
             which
             is
             sometimes
             used
             by
             good
             Authors
             ;
             but
             in
             the
             declension
             of
             the
             Latin
             Tongue
             no
             sense
             of
             this
             word
             was
             more
             common
             than
             this
             ,
             especially
             among
             
               Ecclesiastical
               Writers
            
             .
             Who
             frequently
             used
             it
             in
             a
             sense
             wherein
             it
             was
             impossible
             to
             understand
             it
             in
             its
             original
             signification
             ;
             and
             it
             cannot
             imply
             so
             much
             as
             
               digne
               consequi
            
             ,
             as
             in
             the
             instance
             brought
             by
             Cassander
             ;
             when
             St.
             Cyprian
             renders
             
             those
             words
             of
             St.
             
               Paul
               ,
               Misericordiam
               merui
            
             ,
             which
             we
             
             render
             ,
             
               I
               obtained
               Mercy
            
             ;
             but
             the
             Council
             of
             Trent
             allows
             there
             could
             be
             no
             true
             Merit
             here
             .
             And
             St.
             Augustin
             
             saith
             of
             those
             who
             murdered
             the
             Son
             of
             God
             ,
             
               Illi
               veniam
               meruerunt
               qui
               Christum
               occiderunt
               .
            
             And
             so
             the
             vulgar
             Latin
             often
             uses
             it
             ,
             Gen.
             4.
             13.
             
               major
               est
               iniquitas
               mea
               quam
               ut
               veniam
               merear
               .
            
             Jos.
             11.
             20.
             
             &
             
               non
               mererentur
               ullam
               Clementiam
            
             .
             And
             in
             that
             sense
             it
             hath
             been
             used
             in
             the
             Hymns
             and
             other
             Offices
             of
             the
             Church
             ,
             as
             in
             that
             expression
             ,
             
               O
               felix
               culpa
               quae
               talem
               ac
               tantum
               meruit
               habere
               Redemptorem
               !
            
             where
             it
             cannot
             be
             denied
             that
             the
             word
             is
             used
             in
             an
             improper
             Sense
             .
          
           
             2.
             
             When
             the
             
               School
               Divines
            
             set
             themselves
             to
             explain
             the
             Mysteries
             of
             Theology
             ,
             this
             plain
             and
             easie
             ,
             but
             improper
             sense
             of
             Merit
             ,
             would
             not
             go
             down
             with
             som
             of
             them
             ;
             but
             they
             endeavoured
             to
             make
             out
             the
             notion
             of
             Merit
             with
             respect
             to
             God
             ,
             in
             its
             
               proper
               and
               original
               Sense
            
             .
             The
             last
             considerable
             Writer
             before
             the
             
               Scholastick
               Age
            
             ,
             was
             St.
             Bernard
             ,
             and
             he
             pretended
             not
             to
             find
             out
             any
             such
             proportion
             between
             the
             best
             Works
             and
             Eternal
             Life
             ,
             
               that
               God
               should
               be
               bound
               in
            
             
             
               justice
               to
               bestow
               it
               as
               a
               Recompence
               for
               them
            
             ;
             and
             the
             Reason
             he
             gives
             is
             plain
             and
             strong
             ,
             
               because
               those
               things
               men
               pretend
               to
               merit
               by
               ,
               are
               themselves
               the
               Gifts
               of
               God's
               Grace
               ,
               and
               so
               by
               them
               they
               are
               more
               bound
               to
               God
               ,
               than
               God
               to
               them
            
             ;
             but
             besides
             ,
             
               what
               are
               all
               mens
               merits
               to
               Eternal
               Glory
               ?
            
             St.
             Bernard
             doth
             not
             speak
             of
             
               Merits
               without
               Grace
            
             ,
             but
             with
             the
             supposition
             of
             it
             ;
             and
             Bellarmin
             wisely
             left
             out
             the
             latter
             part
             ,
             that
             he
             might
             seem
             to
             answer
             the
             former
             .
          
           
             
               Hugo
               de
               Sancto
               Victore
            
             lived
             in
             the
             same
             Age
             ,
             who
             first
             shewed
             the
             way
             to
             
               School
               Divinity
            
             ,
             and
             upon
             the
             
             same
             place
             which
             St.
             Bernard
             speaks
             of
             ,
             
               Non
               sunt
               condig
            
             
             
               nae
               ,
               &c.
            
             he
             puts
             the
             Question
             ,
             
               how
               any
               temporal
               Acts
               can
               merit
               that
               which
               is
               eternal
               ?
            
             And
             he
             denies
             
               any
               Condignity
            
             ,
             because
             
               there
               is
               more
               in
               the
               Reward
               than
               there
               was
               in
               the
               Merit
            
             ;
             but
             then
             he
             adds
             ,
             
               that
               there
               may
               be
               a
               threefold
               comparison
               of
               things
               ;
               either
               as
               to
               themselves
               ,
               as
               a
               Horse
               for
               a
               Horse
               ,
               Money
               for
               Money
               ;
               or
               according
               to
               equity
               ,
               either
               in
               punishments
               or
               rewards
               ;
               or
               by
               Pact
               or
               Agreement
               ,
               as
               when
               a
               good
               summ
               is
               promised
               for
               a
               little
               work
               ;
               and
               this
               ,
            
             saith
             he
             ,
             
               God
               hath
               made
               known
               to
               Mankind
               as
               to
               future
               rewards
               and
               punishments
               .
            
             Which
             plainly
             shews
             ,
             he
             understood
             nothing
             of
             the
             proportion
             between
             Acts
             of
             Grace
             ,
             and
             an
             
               Eternal
               Happiness
            
             ;
             but
             resolved
             all
             into
             the
             Favour
             and
             
               Mercy
               of
               God.
            
             
          
           
             
               Peter
               Lombard
            
             ,
             called
             
               the
               Master
               of
               the
               Sentences
            
             ,
             
             saith
             ,
             
               Nothing
               of
               any
               Condignity
               or
               Proportion
               in
               our
               works
               to
               the
               Reward
               ;
               but
               ,
            
             he
             saith
             ,
             
               they
               are
               themselves
               God
               's
               Gifts
               ,
               and
               that
               the
               Reward
               it self
               is
               from
               the
               Grace
               of
               God
               ,
            
             and
             quotes
             the
             noted
             Saying
             of
             St.
             
               Augustin
               ,
               Cum
               coronat
               Deus
               merita
               nostra
               ,
               nihil
               aliud
               coronat
               quam
               dona
               sua
               .
            
             But
             still
             this
             is
             nothing
             but
             Grace
             and
             Favour
             in
             God
             ,
             first
             in
             enabling
             us
             to
             do
             good
             Works
             ,
             and
             then
             in
             rewarding
             them
             .
          
           
             Bandinus
             wrote
             a
             Book
             of
             the
             Sentences
             much
             about
             the
             time
             
               P.
               Lombard
            
             did
             ,
             with
             so
             much
             agreement
             of
             Method
             and
             Expressions
             ,
             that
             it
             is
             not
             known
             which
             took
             from
             the
             other
             .
             Genebrard
             hath
             produced
             this
             passage
             
             out
             of
             him
             ,
             
               Debet
               ,
               inciviliter
               de
               Deo
               dicitur
               ,
               quia
               nihil
               omnino
               nobis
               debet
               ,
               nisi
               ex
               promisso
               .
            
             If
             it
             be
             so
             rude
             to
             say
             
               God
               owes
               any
               thing
               to
               his
               Creatures
               but
               by
               promise
               ,
            
             he
             could
             not
             imagine
             any
             Condignity
             in
             good
             Works
             ,
             to
             which
             a
             Reward
             is
             due
             in
             Justice
             .
             And
             Genebrard
             thinks
             he
             had
             reason
             to
             deny
             ,
             
               that
               God
               can
               be
               made
               a
               Debtor
               to
               us
               by
               any
               of
               our
               Works
               .
            
          
           
           
             
               Robertus
               Pullus
            
             ,
             who
             wrote
             another
             Book
             of
             the
             Sentences
             
             about
             the
             same
             time
             ,
             mentioning
             that
             place
             ,
             
               Non
               sunt
               condignae
               ,
               &c.
            
             he
             saith
             ,
             
               because
               our
               Works
               are
               not
               sufficient
               ,
               being
               small
               and
               temporal
               ,
               God
               by
               his
               Mercy
               makes
               it
               up
            
             ;
             which
             not
             onely
             shews
             that
             God
             doth
             reward
             beyond
             our
             merit
             ,
             but
             that
             there
             is
             no
             proportion
             between
             the
             best
             Works
             and
             Eternal
             Glory
             .
          
           
             But
             by
             the
             time
             of
             
               Gulielmus
               Antissiodorensis
            
             ,
             there
             were
             two
             Parties
             in
             the
             Church
             about
             this
             point
             ;
             some
             ,
             
             he
             saith
             ,
             
               denied
               any
               Merit
               of
               Eternal
               Life
               ,
               ex
               condigno
               ,
            
             and
             others
             asserted
             it
             ;
             and
             after
             laying
             down
             the
             Arguments
             on
             both
             sides
             ,
             he
             concludes
             for
             the
             Affirmative
             ;
             but
             in
             Answer
             to
             the
             place
             ,
             
               Non
               sunt
               condignae
               ,
               &c.
            
             he
             saith
             they
             are
             not
             
               ad
               proportionaliter
               merendum
            
             ,
             but
             they
             are
             
               ad
               simpliciter
               merendum
            
             ;
             so
             that
             still
             he
             denied
             any
             Proportion
             ,
             though
             he
             held
             
               simple
               Merit
            
             .
          
           
             But
             
               Thomas
               Aquinas
            
             coming
             after
             him
             ,
             denies
             that
             
             
               there
               can
               be
               any
               simple
               Merit
               with
               respect
               to
               God
               ,
               because
               that
               cannot
               be
               where
               there
               is
               so
               great
               inequality
               ;
               and
               so
               there
               can
               be
               no
               equal
               Justice
               between
               them
               ,
               but
               ac●ording
               to
               a
               proportion
            
             ;
             which
             he
             afterwards
             explains
             ,
             viz.
             
               as
               to
               the
               substance
               and
               Freedom
               of
               our
               good
               Works
               there
               is
               onely
            
             
             
               a
               Congruity
               ;
               but
               as
               they
               proceed
               from
               Divine
               Grace
               ,
               so
               they
               are
               meritorious
               of
               Eternal
               Life
               ,
               ex
               condigno
               .
            
          
           
             This
             Doctrine
             had
             some
             followers
             in
             the
             Schools
             ,
             but
             not
             many
             in
             comparison
             of
             those
             who
             opposed
             it
             ,
             as
             appears
             by
             what
             is
             said
             already
             .
          
           
             
               Richardus
               de
               Mediavilla
            
             ,
             though
             a
             Franciscan
             ,
             follows
             
             herein
             the
             Doctrine
             of
             Aquinas
             ,
             and
             asserts
             ,
             
               that
               by
               Acts
               of
               Free
               Will
               ,
               informed
               by
               Grace
               ,
               a
               man
               may
               merit
               Eternal
               Life
               ,
               ex
               condigno
               ,
            
             and
             he
             adds
             somewhat
             more
             ,
             
               potest
               certissime
            
             ;
             and
             he
             uses
             the
             same
             Answers
             to
             the
             Objections
             which
             the
             other
             did
             .
          
           
           
             And
             
               Nich.
               de
               Orbellis
            
             follows
             Richardus
             ,
             so
             that
             Aquinas
             
             his
             Doctrine
             had
             prevailed
             beyond
             his
             own
             School
             .
          
           
             But
             it
             was
             as
             vehemently
             opposed
             by
             others
             of
             that
             Fraternity
             ,
             among
             whom
             Cardinal
             Hosius
             mentions
             
               Stephanus
               Brulifer
            
             ,
             who
             maintained
             ,
             
               that
               no
               Act
               of
               Grace
            
             ,
             
             
               how
               good
               soever
               ,
               was
               worthy
               of
               Eternal
               Life
               .
            
          
           
             
               Paulus
               Burgensis
            
             ,
             though
             he
             is
             said
             to
             have
             been
             converted
             from
             being
             a
             Jew
             ,
             by
             reading
             Aquinas
             ,
             yet
             utterly
             
             dissented
             from
             him
             in
             this
             matter
             :
             For
             he
             saith
             ,
             
               that
               no
               man
               can
               by
               the
               Ordinary
               assistance
               of
               Grace
               Merit
               Eternal
               Life
            
             ex
             condigno
             ,
             
               and
               therefore
               the
               Mercy
               of
               God
               is
               most
               seen
               in
               Heaven
               .
            
          
           
             However
             the
             Reputation
             of
             Aquinas
             might
             gain
             upon
             some
             ,
             yet
             this
             was
             very
             far
             then
             from
             being
             a
             
               Catholick
               Tradition
            
             .
          
           
             But
             no
             Council
             ever
             interposed
             its
             Authority
             in
             this
             matter
             ,
             till
             the
             Council
             of
             Trent
             ,
             which
             resolved
             to
             carry
             the
             Points
             in
             difference
             to
             the
             height
             ,
             and
             to
             establish
             every
             thing
             that
             was
             questioned
             .
             Nothing
             had
             been
             more
             easie
             than
             to
             have
             given
             satisfaction
             in
             this
             matter
             ,
             considering
             what
             Pighius
             and
             Contarenus
             ,
             and
             even
             Genebrard
             ,
             had
             yielded
             in
             it
             ;
             but
             there
             the
             Rule
             was
             ,
             that
             every
             thing
             that
             was
             disputed
             ,
             must
             be
             determined
             first
             ,
             and
             then
             defended
             .
          
           
             And
             so
             it
             hath
             happened
             with
             this
             Decree
             ,
             which
             ,
             lest
             we
             should
             think
             the
             matter
             capable
             of
             softening
             ,
             hath
             been
             since
             asserted
             in
             the
             highest
             manner
             .
             Bellarmin
             asserts
             
               Good
               Works
               of
               themselves
               ,
               and
               not
               merely
               by
               compact
               ,
            
             
             
               to
               be
               meritorious
               of
               Eternal
               Life
               ,
               so
               that
               in
               them
               there
               is
               a
               certain
               Proportion
               and
               Equality
               to
               Eternal
               Life
               .
            
          
           
             Costerus
             saith
             ,
             
               that
               in
               Works
               of
               Grace
               ,
               there
               is
               an
               equality
            
             
             
               between
               the
               Work
               and
               the
               Reward
               .
            
          
           
           
             
               Suarez
               ,
               that
               they
               have
               an
               intrinsecal
               Dignity
               ,
               whereby
            
             
             
               they
               become
               worthy
               of
               Eternal
               Life
               .
            
          
           
             
               Vasquez
               ,
               that
               there
               is
               an
               Equality
               of
               Dignity
               between
               Good
               Works
               and
               Eternal
               Life
               ,
               without
               which
               a
               Promise
               could
               not
               make
               true
               Merit
               .
            
          
           
             The
             Rhemists
             say
             ,
             
               that
               good
               Works
               are
               truly
               and
               properly
            
             
             
               meritorious
               ,
               and
               justly
               worthy
               of
               Everlasting
               Life
               ;
               and
               that
               thereupon
               Heaven
               is
               the
               just
               Due
               ,
               and
               just
               Stipend
               ,
               Crown
               or
               Recompence
               ,
               which
               God
               by
               his
               Justice
               oweth
               to
               the
               Persons
               so
               doing
               by
               his
               Grace
               .
            
          
           
             And
             again
             ,
             
               that
               Good
               Works
               are
               meritorious
               ,
               and
               the
               very
               cause
               of
               Salvation
               .
               so
               far
               that
               God
               should
               be
               unjust
               ,
            
             
             
               if
               he
               rendred
               not
               Heaven
               for
               the
               same
               .
            
          
           
             
               Phil.
               Gamachaeus
            
             ,
             a
             late
             Professour
             of
             Divinity
             in
             the
             Sorbon
             ,
             speaks
             it
             roundly
             ,
             
             
               that
               the
               Council
               of
            
             Trent
             
               did
               plainly
               mean
               to
               establish
               Merit
            
             ex
             condigno
             ,
             
               and
               that
               all
               Catholicks
               are
               agreed
               in
               it
               .
            
          
           
             The
             last
             Defender
             of
             the
             Council
             of
             Trent
             within
             these
             
             few
             years
             ,
             saith
             ,
             
               That
               there
               is
               an
               intrinsecal
               Condignity
               in
               good
               Works
               ,
               whereby
               they
               bear
               a
               proportion
               commensurate
               with
               the
               Glory
               of
               Heaven
               .
               And
               without
               such
               Doctrine
               as
               this
               ,
               he
               doth
               not
               think
               the
               Council
               of
            
             Trent
             
               can
               be
               defended
               in
               this
               matter
               .
            
          
           
             If
             after
             all
             it
             be
             said
             ,
             that
             
               this
               is
               a
               mere
               subtilty
               concerning
               the
               proportion
               an
               Act
               of
               Grace
               bears
               to
               the
               state
               of
               Glory
            
             ;
             I
             answer
             ,
             the
             more
             to
             blame
             they
             ,
             who
             have
             made
             and
             imposed
             it
             as
             a
             matter
             of
             Faith
             ,
             as
             the
             Council
             of
             Trent
             hath
             done
             with
             an
             Anathema
             ,
             and
             that
             without
             any
             pretence
             from
             
               Catholick
               Tradition
            
             .
          
           
             
               But
               what
               made
               the
               Council
               of
            
             Trent
             
               so
               much
               concerned
               for
               a
               Scholastick
               Subtilty
               ?
            
             There
             was
             a
             deep
             Mystery
             lay
             in
             this
             ,
             They
             were
             wise
             enough
             to
             frame
             the
             Decree
             so
             ,
             as
             to
             avoid
             Offence
             ,
             and
             to
             make
             it
             appear
             plausible
             ,
             
             but
             it
             was
             enough
             to
             the
             People
             to
             understand
             that
             the
             
               Merit
               of
               Good
               Works
            
             was
             allowed
             ,
             and
             they
             were
             to
             believe
             the
             Priests
             ,
             both
             as
             to
             
               the
               Good
               Works
            
             they
             were
             to
             do
             ,
             and
             as
             to
             the
             putting
             them
             into
             a
             
               state
               of
               Grace
            
             ,
             to
             make
             them
             capable
             of
             meriting
             .
             And
             this
             was
             the
             true
             Reason
             of
             the
             Anathema
             ,
             against
             those
             who
             should
             deny
             the
             
               true
               Merit
               of
               Good
               Works
            
             .
          
        
         
           
             V.
             
               Of
               the
               Number
               of
               Sacraments
            
             .
          
           
             The
             Council
             of
             Trent
             pronounces
             an
             Anathema
             in
             these
             words
             ,
             
               If
               any
               one
               saith
               that
               the
               Sacraments
               of
               the
               new
               Law
               were
               not
               all
               appointed
               by
               Jesus
               Christ
               our
               Lord
               ,
               or
            
             
             
               that
               they
               were
               more
               or
               fewer
               than
               Seven
               ,
            
             viz.
             
               Baptism
               ,
               Confirmation
               ,
               Eucharist
               ,
               Penance
               ,
               Extreme
               Unction
               ,
               Orders
               and
               Matrimony
               ,
               or
               that
               any
               one
               of
               these
               is
               not
               truly
               and
               properly
               a
               Sacrament
               ,
               let
               him
               be
            
             Anathema
             .
          
           
             But
             what
             is
             it
             to
             be
             
               truly
               and
               properly
               a
               Sacrament
            
             ?
          
           
             It
             had
             been
             very
             reasonable
             to
             have
             defined
             a
             Sacrament
             first
             
               truly
               and
               properly
            
             ,
             before
             such
             an
             Anathema
             passed
             .
             But
             that
             defect
             may
             be
             said
             to
             be
             supplied
             by
             the
             
               Roman
               Catechism
            
             ,
             published
             by
             Authority
             of
             the
             Council
             ;
             and
             there
             we
             are
             told
             ,
             that
             
               a
               Sacrament
               is
               a
               sensible
            
             
             
               thing
               ,
               which
               by
               divine
               Institution
               hath
               a
               power
               of
               causing
               as
               well
               as
               signifying
               holiness
               and
               righteousness
               .
            
             So
             that
             to
             a
             
               true
               and
               proper
               Sacrament
            
             two
             things
             are
             necessary
             :
          
           
             
               1.
               
               That
               it
               be
               of
               
                 Divine
                 Institution
              
               .
            
             
               2.
               
               That
               it
               
                 confer
                 Grace
                 on
                 those
                 who
                 partake
                 of
                 it
                 .
              
            
          
           
             And
             by
             these
             we
             must
             examin
             
               the
               Catholick
               Tradition
            
             about
             the
             number
             of
             Sacraments
             .
          
           
             Bellarmin
             saith
             ,
             
               that
               all
               their
               Divines
               ,
               and
               the
               whole
               Church
               for
            
             500
             years
             ,
             viz.
             
               from
               the
               time
               of
               the
               Master
               of
            
             
             
               the
               Sentences
               ,
               have
               agreed
               in
               the
               Number
               of
               the
               seven
               Sacraments
               .
            
          
           
           
             Here
             we
             see
             is
             a
             bold
             Appeal
             to
             Tradition
             for
             500
             years
             ;
             but
             although
             ,
             if
             it
             were
             proved
             ,
             it
             cannot
             be
             sufficient
             to
             prove
             an
             
               Apostolical
               Tradition
            
             ;
             for
             the
             Fathers
             might
             for
             a
             
               thousand
               years
            
             have
             held
             the
             contrary
             ;
             and
             I
             do
             not
             think
             one
             clear
             Testimony
             can
             be
             produced
             out
             of
             Antiquity
             for
             that
             number
             of
             Sacraments
             ,
             truly
             so
             called
             ;
             yet
             I
             shall
             at
             present
             wholly
             wave
             the
             debate
             of
             the
             former
             times
             ,
             and
             confine
             my self
             to
             
             Bellarmin's
             500
             years
             ;
             and
             I
             hope
             to
             make
             it
             appear
             there
             was
             no
             
               Universal
               Tradition
            
             for
             it
             within
             his
             own
             time
             .
          
           
             For
             
               Alexander
               Hales
               (
               who
               wrote
            
             ,
             saith
             
               Possevin
               ,
               his
               Summ
               of
               Divinity
               by
               order
               of
            
             Innocent
             IV.
             
               and
               it
               was
               approved
               by
            
             Alexander
             IV.
             
               with
               seventy
               Divines
               ,
            
             )
             affirms
             ,
             
               there
               were
               but
               Four
            
             
             
               proper
               Sacraments
            
             ;
             now
             if
             this
             were
             the
             
               Catholick
               Tradition
               then
               ,
               That
               there
               were
               Seven
               proper
               Sacraments
               ,
            
             how
             could
             this
             Doctrine
             pass
             ,
             and
             be
             so
             highly
             approved
             ?
             He
             saith
             farther
             ,
             
               that
               Christ
               himself
               only
               appointed
               two
               ,
            
             viz.
             
               Baptism
               and
               the
               Lord's
               Supper
               ;
               and
               for
               the
               rest
               ,
            
             he
             saith
             ,
             
               it
               may
            
             
             
               be
               presumed
               the
               Apostles
               did
               appoint
               them
               by
               Christ's
               Direction
               ,
               or
               by
               divine
               I●spiration
               .
            
             But
             how
             can
             that
             be
             ,
             when
             he
             saith
             ,
             
               the
               Form
               even
               of
               those
               he
               calls
               proper
               Sacraments
               ,
               was
               either
               appointed
               by
               our
               Lord
               or
               by
               the
               Church
               ?
            
             How
             can
             such
             Sacraments
             be
             of
             
               divine
               Institution
            
             ,
             whose
             very
             Form
             is
             appointed
             by
             the
             Church
             ?
             He
             puts
             the
             Question
             himself
             ,
             
               why
               Christ
               appointed
               the
               Form
               only
               of
               Two
               Sacraments
               ,
               when
               all
               the
               Grace
               of
               the
               Sacraments
               comes
               from
               him
               ?
            
             He
             answers
             ,
             
               because
               these
               are
               the
               principal
            
             
             
               Sacraments
               which
               unite
               the
               whole
               man
               in
               the
               body
               of
               the
               Church
               by
               Faith
               and
               Charity
               .
            
             But
             yet
             this
             doth
             not
             clear
             the
             Difficulty
             ,
             how
             those
             can
             be
             
               proper
               Sacraments
               ,
               whose
               Form
               is
               not
               of
               Divine
               Institution
            
             ;
             as
             he
             
             grants
             in
             the
             Sacrament
             of
             Penance
             and
             Orders
             ,
             the
             Form
             is
             of
             the
             
               Churches
               Appointment
            
             .
          
           
             And
             this
             will
             not
             only
             reach
             to
             this
             gre●t
             
               School
               Divine
            
             ,
             but
             to
             as
             many
             others
             as
             hold
             it
             in
             the
             
               Churches
               Power
            
             to
             appoint
             or
             alter
             the
             Matter
             and
             Form
             of
             some
             of
             those
             they
             call
             Sacraments
             .
             For
             ,
             however
             they
             may
             use
             the
             Name
             ,
             they
             can
             never
             agree
             with
             the
             Council
             of
             Trent
             in
             the
             Nature
             of
             the
             
               Seven
               Sacraments
            
             ,
             which
             supposes
             them
             to
             be
             of
             
               Divine
               Institution
            
             ,
             as
             to
             Matter
             and
             Form.
             And
             so
             the
             Divines
             of
             the
             Church
             of
             Rome
             have
             agreed
             since
             the
             Council
             of
             Trent
             .
          
           
             Bellarmin
             hath
             a
             Chapter
             on
             purpose
             to
             shew
             ,
             
               that
               the
            
             
             
               Matter
               and
               Form
               of
               Sacraments
               are
               so
               certain
               and
               determinate
               ,
               that
               nothing
               can
               be
               changed
               in
               them
               ;
               and
               this
               determination
               must
               be
               by
               God
               himself
               .
               Which
               ,
            
             he
             saith
             ,
             
               is
               most
               certain
               among
               them
            
             ;
             and
             he
             proves
             it
             by
             a
             
               substantial
               Reason
            
             ,
             viz.
             
               because
               the
               Sacraments
               are
               the
               Causes
               of
               Grace
               ;
               and
               no
               one
               can
               give
               Grace
               but
               God
               ,
               and
               therefore
               none
               else
               can
               appoint
               the
               Essentials
               of
               Sacraments
               but
               he
               ,
            
             and
             therefore
             he
             calls
             it
             
               Sacrilege
               to
               change
               even
               the
               matter
               of
               Sacraments
               .
            
          
           
             Suarez
             asserts
             ,
             
               that
               both
               the
               Matter
               and
               Form
               of
               Sacraments
            
             
             
               are
               determined
               by
               Christ's
               Institution
               ,
               and
               as
               they
               are
               determined
               by
               him
               ,
               they
               are
               necessary
               to
               the
               making
               of
               Sacraments
               .
               And
               this
            
             (
             he
             saith
             )
             
               absolutely
               speaking
               ,
               is
            
             de
             Pide
             ,
             
               or
               an
               Article
               of
               Faith.
            
             And
             he
             proves
             it
             from
             the
             manner
             of
             Christ's
             instituting
             Baptism
             and
             the
             Eucharist
             ,
             and
             he
             urges
             the
             same
             Reason
             ,
             
               because
               Christ
               only
               can
               conf●r
               Grace
               by
               the
               Sacraments
               ,
               and
               therefore
               he
               must
               appoint
               the
               Matter
               and
               Form
               of
               them
               .
            
          
           
             Cardinal
             Lugo
             affirms
             ,
             
               that
               Christ
               hath
               appointed
               both
            
             
             
               Matter
               and
               Form
               of
               the
               Sacraments
               ,
            
             which
             he
             proves
             from
             the
             Council
             of
             Trent
             .
             He
             thinks
             
               Christ
               might
               have
               grant●d
               a
               Commission
               to
               his
               Church
               to
               appoint
               Sacraments
               ,
            
             
             
               which
               he
               would
               make
               efficacious
               ,
               but
               he
               reither
               believes
               that
               he
               hath
               done
               it
               ,
               or
               that
               it
               was
               fitting
               to
               be
               done
               .
            
          
           
             
               Petr●s
               à
               Sancto
               Joseph
            
             saith
             ,
             
               that
               although
               the
               Council
            
             
             of
             Trent
             
               doth
               not
               expresly
               affirm
               the
               Sacraments
               to
               be
               immediately
               instituted
               by
               Christ
               ;
               yet
               it
               is
               to
               be
               so
               understood
               .
               And
               although
               the
               Church
               may
               appoint
            
             Sacramentalia
             ,
             
               i.
               e.
            
             Rites
             about
             the
             Sacraments
             ;
             
               yet
               Christ
               himself
               must
               appoint
               the
               Sacraments
               themselves
            
             ;
             and
             he
             concludes
             ,
             
               that
               no
               Creature
               can
               have
               authority
               to
               make
               Sacraments
               conferring
               Grace
            
             ;
             and
             therefore
             he
             declares
             
               that
               Christ
               did
               appoint
               the
               Forms
               of
               all
               the
               Sacraments
               himself
               ,
               although
               we
               do
               not
               read
               them
               in
               Scripture
               .
            
          
           
             If
             now
             it
             appears
             that
             some
             even
             of
             the
             Church
             of
             Rome
             before
             the
             Council
             of
             Trent
             ,
             did
             think
             it
             in
             the
             
               Churches
               Power
            
             to
             appoint
             or
             alter
             the
             Matter
             and
             Form
             of
             some
             of
             those
             they
             called
             Sacraments
             ,
             then
             it
             will
             evidently
             follow
             they
             had
             not
             the
             same
             Tradition
             about
             the
             Seven
             Sacraments
             which
             is
             there
             deliver'd
             .
          
           
             
               Of
               Chrism
               .
            
             
               The
               Council
               of
               Trent
               declares
               the
               matter
               of
               Confirmation
               
               to
               be
               Chrism
               ,
               viz.
               
                 a
                 Composition
                 made
                 of
                 O●l
                 of
                 Olive
                 and
                 Balsam
                 ;
                 the
                 one
                 to
                 signifie
                 the
                 clearness
                 of
                 Conscience
                 ,
                 the
                 other
                 the
                 Odour
                 of
                 a
                 good
                 Fame
                 ,
              
               saith
               the
               Council
               of
               Florence
               .
               But
               where
               was
               this
               Chrism
               appointed
               by
               Christ
               ?
               Marsilius
               saith
               from
               
                 Petrus
                 Aureolus
                 ,
                 that
              
               
               
                 there
                 was
                 a
                 Controversie
                 between
                 the
                 Divines
                 and
                 Ca●●●ists
                 about
                 this
                 matter
                 ;
                 and
                 the
                 latter
                 affirmed
                 that
                 Chris●●
                 was
                 not
                 appointed
                 by
                 Christ
                 ,
                 but
                 ast●●wards
                 by
                 th●
                 Church
                 ;
                 and
                 that
                 the
                 Pope
                 could
                 dispense
                 with
                 it
                 ;
                 which
                 he
                 could
                 not
                 do
                 if
                 it
                 were
                 of
                 Christ's
                 Insti●●●ion
                 .
              
            
             
               
                 Petrus
                 Aureolus
              
               was
               himself
               a
               great
               Man
               in
               the
               Church
               
               of
               Rome
               ;
               and
               after
               he
               had
               mentioned
               this
               difference
               ,
               and
               
               named
               one
               Brocardus
               (
               or
               Bernardus
               )
               with
               other
               Canonists
               for
               it
               ;
               he
               doth
               not
               affirm
               the
               contrary
               to
               be
               a
               
                 Catholick
                 Tradition
              
               ;
               but
               himself
               asserts
               the
               Chrism
               not
               to
               be
               necessary
               to
               the
               Sacrament
               of
               Confirmation
               ;
               which
               he
               must
               have
               done
               if
               he
               had
               believed
               it
               of
               Divine
               Institution
               .
            
             
               
                 Gregory
                 de
                 Valentia
              
               on
               the
               occasion
               of
               this
               Opinion
               of
               
               the
               
                 Canonists
                 ,
                 that
                 Confirmation
                 might
                 be
                 without
                 Chrism
                 ,
              
               saith
               two
               notable
               things
               .
               1.
               
               
                 That
                 they
                 were
                 guilty
                 of
                 Heresie
                 therein
                 :
              
               for
               which
               he
               quotes
               
                 Dominicus
                 Soto
              
               .
               2.
               
               
                 That
                 he
                 thinks
                 there
                 were
                 no
                 Canonists
                 left
                 of
                 that
                 mind
                 .
              
               If
               not
               ,
               the
               Change
               was
               greater
               ;
               since
               it
               is
               certain
               they
               were
               of
               that
               Opinion
               before
               .
               For
               
                 Guido
                 Brianson
              
               
               attests
               ,
               
                 that
                 there
                 was
                 a
                 difference
                 between
                 the
                 Divines
                 and
                 Canonists
                 about
                 this
                 matter
              
               ;
               for
               Bernard
               the
               Glosser
               and
               others
               held
               ,
               that
               
                 Chrism
                 was
                 not
                 necessary
                 to
                 it
                 ,
                 because
                 it
                 was
                 neither
                 appointed
                 by
                 Christ
                 nor
                 his
                 Apostles
                 ,
                 but
                 in
                 some
                 ancient
                 Councils
                 .
              
            
             
               
                 Guil.
                 Antissiodorensis
              
               long
               before
               mentions
               the
               Opinion
               
               of
               those
               who
               said
               
                 that
                 Chrism
                 was
                 appointed
                 by
                 the
                 Church
                 after
                 the
                 Apostles
                 times
                 ;
                 and
                 that
                 they
                 confirmed
                 only
                 by
                 imposition
                 of
                 hands
              
               ;
               but
               he
               doth
               not
               condemn
               it
               ;
               only
               
                 he
                 thinks
                 it
                 better
                 to
                 hold
                 that
                 the
                 Apostles
                 used
                 Chrism
                 ,
                 although
                 we
                 never
                 read
                 that
                 they
                 did
                 it
                 .
              
               But
               he
               doth
               not
               lay
               that
               Opinion
               only
               on
               the
               Canonists
               ;
               for
               there
               were
               Divines
               of
               great
               note
               of
               the
               same
               .
               For
               ,
            
             
               Bonaventure
               saith
               ,
               
                 that
                 the
                 Apostles
                 made
                 use
                 neither
                 of
              
               
               
                 their
                 Matter
                 nor
                 Form
                 in
                 their
                 Confirmation
                 ;
                 and
                 his
                 Resolution
                 is
                 ,
                 that
                 they
                 were
                 appointed
                 by
                 the
                 Governors
                 of
                 the
                 Church
                 afterwards
              
               ;
               as
               his
               Master
               Alexander
               of
               Hale
               had
               
               said
               besore
               him
               ,
               who
               attributes
               the
               Institution
               of
               both
               to
               a
               Council
               of
               Meaux
               .
            
             
               Cardinal
               
                 de
                 Vitriaco
              
               saith
               ,
               
                 that
                 Confirmation
                 by
                 Imposition
              
               
               
                 of
                 Hands
                 was
                 srom
                 the
                 Apostles
                 ;
                 but
                 by
                 Chrism
                 from
              
               
               
                 the
                 Church
                 ;
                 for
                 we
                 do
                 not
                 read
                 that
                 the
                 Apostles
                 used
                 it
                 .
                 Thomas
                 Aquinas
              
               confesses
               
                 there
                 were
                 different
                 Opinions
              
               
               
                 about
                 the
                 Institution
                 of
                 this
                 Sacrament
                 ;
                 some
                 held
                 that
                 it
                 was
                 not
                 instituted
                 by
                 Christ
                 nor
                 his
                 Apostles
                 ,
                 but
                 afterwards
                 in
                 a
                 certain
                 Council
                 .
              
               But
               he
               never
               blames
               these
               for
               contradicting
               
                 Catholick
                 Tradition
              
               although
               he
               dislikes
               their
               Opinion
               .
            
             
               Cajetan
               on
               Aquinas
               saith
               ,
               
                 that
                 Chrism
                 with
                 Balsam
                 was
                 appointed
                 by
                 the
                 Church
                 after
                 the
                 Primitive
                 times
              
               ;
               and
               yet
               now
               ,
               this
               must
               be
               believed
               to
               be
               essential
               to
               this
               Sacrament
               ;
               and
               by
               Conink
               it
               seems
               
                 to
                 be
                 heretical
                 to
                 deny
              
               
               it
               .
               For
               he
               affirms
               ,
               
                 that
                 it
                 seems
                 to
                 be
                 an
                 Article
                 of
                 Faith
                 that
                 Confirmation
                 must
                 be
                 with
                 Chrism
                 ,
                 and
                 no
                 Catholick
                 ,
              
               he
               saith
               ,
               
                 now
                 denies
                 it
              
               .
               Which
               shews
               ,
               that
               he
               believed
               the
               sense
               of
               the
               Church
               not
               to
               have
               been
               always
               the
               same
               about
               it
               .
            
             
               But
               others
               speak
               out
               ,
               as
               
                 Gregory
                 de
                 Valentia
                 ,
                 Suarez
                 ,
                 Filliucius
              
               and
               Tanner
               ,
               who
               say
               absolutely
               ,
               
                 it
                 is
                 now
                 a
                 matter
                 of
                 Faith
                 to
                 hold
                 Chrism
                 to
                 be
                 essential
                 to
                 Confirmation
                 ;
                 and
                 that
                 it
                 is
                 now
                 not
                 onely
                 erroneous
                 but
                 heretical
                 to
                 deny
                 it
                 .
              
               Their
               Testimonies
               are
               at
               large
               produced
               by
               
                 Petrus
                 Aurelius
              
               ,
               or
               the
               famous
               Abbat
               of
               S.
               Cyran
               .
               And
               even
               he
               grants
               it
               to
               be
               
                 Heresie
                 since
                 the
                 Council
                 of
              
               Trent
               ;
               
               but
               he
               yields
               that
               
                 Alensis
                 ,
                 Bonaventure
              
               and
               
                 de
                 Vitri●co
              
               all
               held
               that
               Opinion
               ,
               which
               was
               made
               Heresie
               by
               it
               .
               From
               whence
               it
               follows
               ,
               that
               there
               hath
               been
               a
               change
               in
               the
               Doctrine
               of
               the
               Roman
               Church
               about
               Confirmation
               by
               Chrism
               .
               For
               if
               it
               be
               Heresie
               now
               to
               assert
               that
               which
               was
               denied
               without
               any
               reproach
               before
               ,
               the
               Tradition
               cannot
               be
               said
               to
               continue
               the
               same
               .
            
             
               Thus
               we
               have
               seen
               there
               was
               no
               certain
               Tradition
               for
               the
               Matter
               of
               this
               Sacrament
               ,
               and
               as
               little
               is
               there
               for
               the
               Form
               of
               it
               .
               Which
               is
               ,
               
                 Consigno
                 te
                 signo
                 Crucis
                 ,
                 &
                 confirmo
                 te
                 Chrismate
                 salutis
                 in
                 nomine
                 Patris
                 ,
                 &c.
                 
              
               But
               
               Sirmondus
               produces
               another
               Form
               out
               of
               S.
               Ambrose
               ,
               
               
                 Deus
                 Pater
                 omnipotens
                 ,
                 qui
                 te
                 regeneravit
                 ex
                 Aqua
                 &
                 Spirit●
                 Sancto
                 ,
                 concessitque
                 tibi
                 peccata
                 tua
                 ,
                 ipse
                 te
                 ungat
                 in
                 vitam
                 aeternam
                 .
              
               And
               from
               thence
               concludes
               the
               present
               Form
               not
               to
               be
               ancient
               ;
               and
               he
               confesses
               that
               both
               Matter
               and
               Form
               of
               this
               Sacrament
               are
               changed
               .
               Which
               was
               an
               ingenuous
               Confession
               ;
               but
               his
               adversary
               takes
               
               this
               Advantage
               from
               it
               ;
               
                 that
                 then
                 the
                 Sacrament
                 it self
              
               
               
                 must
                 ●e
                 changed
                 ,
                 if
                 both
                 Matter
                 and
                 Form
                 were
                 ;
                 and
                 then
                 the
                 Church
                 must
                 be
                 a
                 very
                 unfaithful
                 keeper
                 of
                 Tradition
              
               ;
               which
               I
               think
               is
               unanswerable
               .
               Suarez
               proposes
               the
               Objection
               
               fairly
               
                 both
                 as
                 to
                 the
                 Matter
                 and
                 Form
                 of
                 this
                 Sacrament
                 ,
                 that
                 we
                 read
                 nothing
                 of
                 them
                 in
                 Scripture
                 ,
                 and
                 Tradition
                 is
                 very
                 various
                 about
                 them
              
               ;
               but
               his
               Answer
               is
               very
               insufficient
               ,
               
                 viz.
                 that
                 though
                 it
                 be
                 not
                 in
                 Scripture
                 ,
                 yet
                 they
                 have
                 them
                 by
                 Tradition
                 from
                 the
                 Apostles
              
               ;
               now
               that
               is
               the
               very
               thing
               which
               Sirmondus
               disproves
               ,
               and
               shew
               that
               the
               Church
               of
               Rome
               is
               clearly
               gone
               off
               from
               Tradition
               here
               both
               as
               to
               Matter
               and
               Form.
               
            
          
           
             
               Of
               Orders
               .
            
             
               I
               proceed
               to
               the
               Sacrament
               of
               Orders
               .
               It
               it
               impossible
               for
               those
               of
               the
               Church
               of
               Rome
               to
               prove
               this
               
                 a
                 true
                 and
                 proper
                 Sacrament
              
               ,
               on
               their
               own
               Grounds
               .
               For
               ,
               they
               assert
               that
               such
               a
               one
               must
               have
               
                 Matter
                 and
                 Form
                 appointed
                 by
                 Christ
              
               ;
               but
               that
               which
               they
               account
               the
               Matter
               and
               Form
               of
               Orders
               were
               neither
               of
               them
               of
               Christ's
               Institution
               .
               The
               Council
               of
               Florence
               ,
               they
               say
               ,
               
                 hath
                 declared
              
               
               
                 both
                 ;
                 the
                 matter
                 is
                 that
                 ,
                 by
                 the
                 delivery
                 whereof
                 the
                 Order
                 is
                 confer'd
                 ,
                 as
                 that
                 of
                 Priesthood
                 by
                 the
                 delivery
                 of
                 the
                 Chalice
                 with
                 the
                 Wine
                 ,
                 and
                 the
                 Paten
                 with
                 the
                 Bread
                 ;
                 and
                 the
                 Form
                 is
                 ,
                 Accipe
                 potestatem
                 offerendi
                 Sacrificium
                 in
                 Ecclesia
                 pro
                 vivis
                 &
                 mortuis
                 .
              
               Now
               if
               neither
               of
               these
               
               be
               owned
               by
               themselves
               to
               have
               been
               appointed
               by
               Christ
               ,
               then
               it
               necessarily
               follows
               ,
               that
               they
               cannot
               hold
               this
               to
               be
               
                 a
                 true
                 and
                 proper
                 Sacrament
              
               .
               Imposition
               of
               hands
               they
               grant
               was
               used
               by
               the
               Apostles
               ,
               and
               still
               continued
               in
               the
               Christian
               Church
               ;
               and
               Bellarmin
               confesses
               
               
                 that
                 nothing
                 else
                 can
                 be
                 proved
                 by
                 Scripture
                 to
                 be
                 the
                 external
                 Symbol
                 in
                 this
                 Sacrament
                 .
              
               And
               others
               are
               forced
               to
               say
               ,
               
                 that
                 Christ
                 hath
                 not
                 determined
                 the
                 Matter
                 and
                 Form
                 of
                 this
                 Sacrament
                 particularly
                 ,
                 but
                 hath
                 left
                 a
                 latitude
                 in
                 it
                 for
                 the
                 Church
                 to
                 determin
                 it
                 .
              
               Which
               in
               my
               opinion
               is
               clear
               giving
               up
               the
               Cause
               ,
               as
               to
               this
               Sacrament
               .
            
             
               It
               is
               observed
               by
               
                 Arcudius
                 ,
                 that
                 the
                 Council
                 of
              
               Trent
               
               
                 doth
                 not
                 declare
                 the
                 particular
                 Matter
                 and
                 Form
                 of
                 this
                 Sacrament
                 ,
                 but
                 only
                 in
                 general
                 ,
                 that
                 it
                 is
                 performed
                 by
                 words
                 and
                 external
                 signs
                 ,
              
               Sess.
               23.
               c.
               3.
               
               From
               whence
               he
               infers
               ,
               
                 that
                 the
                 outward
                 Sign
                 was
                 left
                 to
                 the
                 Churches
                 determination
              
               ;
               and
               he
               saith
               ,
               
                 that
                 Christ
                 did
                 particularly
                 appoint
                 the
                 Matter
                 and
                 Form
                 of
                 some
                 Sacraments
                 ,
                 as
                 of
                 Baptism
                 ,
                 and
                 the
                 Lord's
                 Supper
                 ,
                 and
                 Extreme
                 Unction
                 ,
                 but
                 not
                 of
                 others
                 ;
                 and
                 therefore
                 in
                 the
                 Sacrament
                 of
                 Orders
                 ,
              
               he
               saith
               ,
               
                 Christ
                 determined
                 no
                 more
                 but
                 that
                 it
                 should
                 be
                 conveyed
                 by
                 some
                 visible
                 sign
                 ;
                 and
                 so
                 it
                 may
                 be
                 either
                 by
                 the
                 delivering
                 the
                 Vessels
                 ,
                 or
                 by
                 the
                 imposition
                 of
                 hands
                 ,
                 or
                 both
                 .
              
               But
               we
               are
               to
               consider
               that
               the
               Council
               of
               Florence
               was
               received
               by
               the
               Council
               of
               Trent
               ;
               and
               that
               it
               is
               impossible
               to
               reconcile
               this
               Doctrin
               with
               the
               general
               Definition
               of
               a
               Sacrament
               by
               the
               
                 Roman
                 Catechism
              
               ,
               viz.
               
                 that
                 it
                 is
                 a
                 sensible
                 thing
                 which
                 by
                 the
                 Institution
                 of
                 Christ
                 hath
                 a
                 power
                 of
                 causing
                 as
                 well
                 as
                 signifying
                 Grace
              
               ;
               which
               implies
               that
               the
               external
               Sign
               which
               conveys
               Grace
               must
               be
               appointed
               by
               the
               Authour
               of
               the
               Sacrament
               it self
               ;
               or
               else
               the
               Church
               must
               have
               Power
               to
               annex
               Divine
               Grace
               to
               its
               own
               appointments
               .
               
               But
               here
               lies
               the
               main
               difficulty
               ,
               the
               Church
               of
               Rome
               hath
               altered
               both
               Matter
               and
               Form
               of
               this
               Sacrament
               from
               the
               primitive
               Institution
               ;
               and
               yet
               it
               dares
               not
               disallow
               the
               Ordinations
               made
               without
               them
               ,
               as
               is
               notorious
               in
               the
               Case
               of
               the
               
                 Greek
                 Church
              
               ;
               and
               therefore
               they
               have
               been
               forced
               to
               allow
               this
               latitude
               as
               to
               the
               Matter
               and
               Form
               of
               this
               Sacrament
               ;
               although
               such
               an
               allowance
               doth
               really
               overthrow
               its
               being
               a
               true
               and
               proper
               Sacrament
               on
               their
               own
               grounds
               .
            
             
               Yet
               this
               Doctrine
               hath
               very
               much
               prevailed
               of
               late
               among
               their
               chief
               Writers
               .
               Cardinal
               Lugo
               confesses
               ,
               
               
                 that
                 of
                 old
                 Priesthood
                 was
                 conferred
                 by
                 imposition
                 of
                 Hands
                 with
                 suitable
                 Words
                 ;
                 and
                 he
                 saw
                 it
                 himself
                 so
                 done
                 at
              
               Rome
               ,
               
                 without
                 delivering
                 the
                 Vessels
                 by
                 Catholick
                 Greek
                 Bishops
                 .
              
               He
               saith
               farther
               ,
               
                 that
                 the
                 Fathers
                 and
                 Councils
              
               
               
                 are
                 so
                 plain
                 for
                 the
                 conferring
                 Priesthood
                 by
                 imposition
                 of
                 hands
                 ,
                 that
                 no
                 one
                 can
                 deny
                 it
              
               ;
               but
               yet
               he
               must
               justifie
               the
               
                 Roman
                 Church
              
               in
               assuming
               new
               Matter
               and
               Form
               ,
               which
               he
               doth
               by
               asserting
               
                 that
                 Christ
                 left
                 the
                 Church
                 at
                 liberty
                 as
                 to
                 them
                 .
              
            
             
               
                 Nicol.
                 Ysambertus
              
               debates
               the
               point
               at
               large
               ,
               and
               his
               Resolution
               of
               it
               is
               ,
               
                 that
                 Christ
                 determined
                 only
                 the
                 general
              
               
               
                 matter
                 ,
                 but
                 the
                 particular
                 sign
                 was
                 left
                 to
                 the
                 Church
                 ;
                 and
                 he
                 proves
                 by
                 Induction
                 that
                 the
                 Church
                 hath
                 appointed
                 the
                 external
                 sign
                 in
                 this
                 Sacrament
                 ,
                 and
                 as
                 to
                 the
                 Order
                 of
                 Priesthood
              
               he
               proves
               
                 that
                 Imposition
                 of
                 hands
                 was
                 of
                 old
                 an
                 essential
                 part
                 of
                 it
                 ,
                 but
                 now
                 it
                 is
                 only
                 accidental
                 .
              
            
             
               
                 Franciscus
                 Hallier
              
               confesses
               
                 the
                 Matter
                 of
                 this
                 Sacrament
              
               
               
                 to
                 have
                 been
                 different
                 in
                 different
                 times
                 .
              
               In
               the
               Apostles
               times
               and
               many
               Ages
               after
               ,
               hardly
               any
               other
               can
               be
               found
               but
               imposition
               of
               hands
               ,
               as
               he
               proves
               
                 from
                 Scripture
                 and
                 Fathers
              
               .
               He
               carries
               his
               proofs
               down
               as
               low
               as
               the
               Synod
               of
               Aken
               in
               the
               time
               of
               
                 Ludovicus
                 Pius
              
               ,
               and
               the
               Council
               of
               
                 M●aux
                 ,
                 A.
                 D.
              
               845.
               but
               afterwards
               
               he
               saith
               ,
               
                 that
                 by
                 the
                 Council
                 of
              
               Florence
               
                 and
                 the
                 common
              
               
               
                 Opinion
                 of
                 their
                 Divines
                 ,
                 the
                 delivery
                 of
                 the
                 Vessels
                 is
                 the
                 essential
                 matter
                 of
                 this
                 Sacrament
                 .
              
               Here
               we
               find
               a
               plain
               change
               in
               the
               Matter
               of
               a
               Sacrament
               owned
               after
               the
               continuance
               of
               above
               800
               years
               ;
               and
               yet
               we
               must
               believe
               the
               Tradition
               of
               this
               Church
               to
               have
               been
               always
               the
               same
               .
               Which
               is
               impossible
               by
               the
               Confession
               of
               their
               own
               Writer
               .
               He
               cannot
               tell
               just
               the
               time
               when
               the
               change
               was
               made
               ,
               but
               he
               concludes
               it
               was
               before
               the
               time
               of
               the
               
                 Vetus
                 Ordo
                 Romanus
              
               ,
               which
               mentions
               the
               Vessels
               .
            
             
               
                 Petrus
                 a
                 Sancto
                 Joseph
              
               saith
               ,
               
                 that
                 by
                 Christ's
                 Institution
              
               
               
                 there
                 is
                 a
                 latitude
                 allowed
                 in
                 the
                 matter
                 of
                 Orders
              
               ;
               but
               he
               shews
               not
               where
               ;
               but
               he
               thinks
               ,
               
                 of
                 it self
                 it
                 consists
                 in
                 the
                 delivery
                 of
                 the
                 Vessels
                 ,
                 but
                 by
                 the
                 Pope's
                 permission
                 Imposition
                 of
                 Hands
                 may
                 be
                 sufficient
                 .
              
               Which
               is
               a
               Doctrin
               which
               hath
               neither
               Scripture
               ,
               Reason
               nor
               Tradition
               for
               it
               .
            
             
               
                 Joh.
                 Morinus
              
               shews
               that
               there
               are
               
                 five
                 Opinions
              
               in
               the
               
               Church
               of
               Rome
               about
               the
               matter
               of
               this
               Sacrament
               .
               
                 The
                 first
                 and
                 most
                 common
                 is
                 that
                 it
                 consists
                 in
                 the
                 delivery
                 of
                 the
                 Vessels
                 .
                 The
                 second
                 ,
                 that
                 Imposition
                 of
                 Hands
                 together
                 with
                 that
                 makes
                 up
                 the
                 matter
                 .
                 The
                 third
                 ,
                 that
                 they
                 convey
                 two
                 different
                 powers
                 .
                 The
                 fourth
                 ,
                 that
                 Unction
                 with
                 Imposition
                 of
                 Hands
                 is
                 the
                 matter
                 .
                 The
                 fifth
                 ,
                 that
                 Imposition
                 of
                 Hands
                 alone
                 is
                 it
                 ;
                 and
                 this
                 ,
              
               saith
               he
               ,
               
                 the
                 whole
                 Church
                 ,
                 Greek
                 and
                 Latin
                 ,
                 ever
                 owned
              
               ;
               but
               he
               saith
               ,
               
                 he
                 can
                 bring
                 two
                 demonstrations
                 against
                 the
                 first
                 ,
                 i.
                 e.
              
               against
               the
               general
               sense
               of
               the
               now
               Roman
               Church
               .
               1.
               
               
                 From
                 the
                 Practice
                 of
                 the
                 Greek
                 Church
                 ,
                 which
                 never
                 used
                 it
                 .
              
               2.
               
               
                 From
                 the
                 old
                 Rituals
                 of
                 the
                 Latin
                 Church
                 ,
                 which
                 do
                 not
                 mention
                 them
              
               ;
               and
               he
               names
               some
               above
               800
               years
               old
               ;
               and
               in
               none
               of
               them
               he
               finds
               
                 either
                 the
                 Matter
                 or
                 Form
                 of
                 this
                 Sacrament
                 ,
              
               as
               it
               is
               now
               practised
               in
               the
               
               Church
               of
               Rome
               ;
               nor
               in
               
                 Isidore
                 ,
                 Alcuinus
                 ,
                 Amalarius
                 ,
                 Rabanus
                 Maurus
                 ,
                 Valafridus
                 Strabo
                 ,
              
               although
               they
               wrote
               purposely
               about
               these
               things
               .
               He
               thinks
               
                 it
                 was
                 first
                 received
                 into
                 the
                 publick
                 Offices
                 in
                 the
                 tenth
                 Age.
              
               Afterwards
               he
               saith
               ,
               
                 he
                 wonders
                 how
                 it
                 came
                 about
                 that
                 any
              
               
               
                 should
                 place
                 the
                 essential
                 Matter
                 of
                 Ordination
                 only
                 in
                 delivery
                 of
                 the
                 Vessels
                 ,
                 and
                 exclude
                 the
                 Imposition
                 of
                 Hands
                 ,
                 which
                 alone
                 is
                 mentioned
                 by
                 Scripture
                 and
                 Fathers
                 .
              
               And
               again
               he
               saith
               ,
               
                 it
                 strikes
                 him
                 with
                 astonishment
                 that
                 there
                 should
                 be
                 such
                 an
                 alteration
                 ,
                 both
                 as
                 to
                 Matter
                 and
                 Form.
              
               
               And
               at
               last
               he
               saith
               ,
               
                 Christ
                 hath
                 determined
                 no
                 particular
                 Matter
                 and
                 Form
                 in
                 this
                 Sacrament
                 .
              
               
            
             
               But
               still
               the
               Difficulty
               returns
               ,
               how
               this
               can
               be
               a
               
                 true
                 and
                 proper
                 Sacrament
              
               ,
               whose
               Matter
               and
               Form
               depend
               on
               
                 divine
                 Institution
              
               ,
               when
               they
               confess
               there
               was
               no
               divine
               Institution
               for
               the
               Matter
               and
               Form
               in
               Orders
               ?
            
             
               Bellarmin
               (
               as
               is
               proved
               before
               )
               hath
               a
               Chapter
               on
               purpose
               to
               prove
               
                 that
                 the
                 Matter
                 and
                 Form
                 of
                 Sacraments
              
               
               
                 are
                 so
                 determin'd
                 ,
                 that
                 it
                 is
                 not
                 lawful
                 to
                 add
                 ,
                 diminish
                 or
                 alter
                 them
              
               ;
               and
               he
               charges
               it
               on
               Luther
               as
               a
               part
               of
               his
               Heresie
               ,
               
                 that
                 no
                 certain
                 Form
                 of
                 words
                 was
                 required
                 to
                 Sacraments
                 :
              
               and
               he
               makes
               it
               no
               less
               than
               
                 Sacrilege
                 to
                 change
                 the
                 Matter
                 of
                 them
                 .
              
               So
               that
               all
               such
               who
               hold
               the
               Matter
               and
               Form
               in
               Orders
               to
               be
               mutable
               ,
               must
               either
               charge
               the
               Church
               of
               Rome
               with
               Sacrilege
               ,
               or
               deny
               Orders
               to
               be
               
                 a
                 true
                 and
                 proper
                 Sacrament
              
               .
            
          
           
             
             
               Of
               the
               Sacrament
               of
               Penance
               .
            
             
               The
               next
               new
               Sacrament
               is
               that
               of
               Penance
               .
               They
               are
               agreed
               ,
               that
               Matter
               and
               Form
               are
               both
               necessary
               to
               a
               
                 true
                 and
                 proper
                 Sacrament
              
               .
               The
               Matter
               is
               the
               
                 external
                 or
                 sensible
                 Sign
              
               ;
               and
               what
               is
               that
               in
               this
               
                 New
                 Sacrament
              
               ?
            
             
               There
               are
               two
               things
               necessary
               to
               the
               Matter
               of
               a
               Sacrament
               :
            
             
               1.
               
               That
               it
               be
               an
               
                 External
                 and
                 sensible
                 Sign
              
               ;
               which
               S.
               Augustin
               calls
               an
               Element
               in
               that
               known
               Expression
               ,
               
                 Accedat
                 verbum
                 ad
                 Elementum
                 ,
                 &
                 fit
                 Sacramentum
              
               ;
               which
               
               Bellarmin
               would
               have
               understood
               only
               of
               Baptism
               there
               spoken
               of
               ;
               but
               S.
               
               Augustin's
               meaning
               goes
               farther
               ,
               as
               appears
               by
               his
               following
               Discourse
               ,
               and
               immediately
               he
               calls
               a
               Sacrament
               
                 verbum
                 visibile
              
               ;
               and
               therefore
               cannot
               be
               applied
               to
               Words
               as
               they
               are
               heard
               ,
               for
               so
               they
               have
               nothing
               of
               a
               
                 Sacramental
                 sign
              
               in
               them
               .
               How
               then
               can
               Contrition
               make
               up
               any
               part
               of
               the
               Matter
               of
               a
               Sacrament
               ,
               when
               it
               is
               not
               external
               ?
               How
               can
               Confession
               ,
               when
               it
               is
               no
               
                 visible
                 sign
              
               ,
               nor
               any
               permanent
               thing
               as
               an
               Element
               must
               be
               ?
               how
               can
               satisfaction
               be
               any
               part
               of
               the
               Sacrament
               ,
               which
               may
               be
               done
               when
               the
               Effect
               of
               the
               Sacrament
               is
               over
               in
               Absolution
               ?
            
             
               2.
               
               There
               must
               be
               a
               Resemblance
               between
               the
               Sign
               and
               the
               
                 Thing
                 signified
              
               .
               Which
               St.
               Augustin
               is
               so
               peremptory
               in
               ,
               
                 that
                 he
                 denies
                 there
                 can
                 be
                 any
                 Sacrament
                 where
                 there
              
               
               
                 is
                 no
                 Resemblance
                 .
                 And
                 from
                 hence
                 ,
              
               he
               saith
               ,
               
                 the
                 Signs
                 take
                 the
                 name
                 of
                 the
                 Thing
                 signified
                 ;
                 as
                 after
                 a
                 certain
                 manner
                 the
                 Sacrament
                 of
                 the
                 Body
                 of
                 Christ
                 is
                 the
                 Body
                 of
                 Christ.
                 
              
            
             
               And
               this
               was
               looked
               on
               as
               so
               necessary
               ,
               that
               
                 Hugo
                 de
              
               
               
                 Sancto
                 Victore
              
               and
               
                 Peter
                 Lombard
              
               both
               put
               it
               into
               the
               Definition
               of
               a
               Sacrament
               ,
               as
               Suarez
               confesses
               ,
               viz.
               that
               
               
                 it
                 is
                 the
                 visible
                 appearance
                 of
                 Invisible
                 Grace
                 ,
                 which
                 bears
                 the
                 similitude
                 ,
                 and
                 is
                 the
                 Cause
                 of
                 it
                 .
              
               But
               this
               is
               left
               out
               of
               the
               Definition
               in
               the
               
                 Roman
                 Catechism
              
               ,
               and
               Suarez
               thinks
               it
               
                 not
                 necessary
              
               ,
               for
               the
               same
               Reason
               ;
               
                 because
                 it
                 is
                 very
                 hard
                 to
                 understand
                 the
                 similitude
                 between
                 words
                 spoken
                 in
                 Confession
                 ,
                 and
                 the
                 Grace
                 supposed
                 to
                 be
                 given
                 by
                 Absolution
                 ,
                 any
                 more
                 than
                 in
                 the
                 words
                 of
                 Abrenunciation
                 ,
                 and
                 the
                 Grace
                 of
                 Baptism
                 .
              
               How
               can
               the
               Act
               of
               the
               Penitent
               signifie
               the
               Grace
               conveyed
               in
               Absolution
               ?
               For
               there
               is
               no
               effect
               of
               the
               Sacrament
               till
               Absolution
               ,
               by
               their
               own
               Confession
               ;
               and
               therefore
               the
               Acts
               of
               the
               Penitent
               being
               antecedent
               to
               it
               ,
               and
               of
               a
               different
               nature
               from
               it
               ,
               can
               have
               no
               such
               Resemblance
               with
               it
               ,
               as
               to
               signifie
               or
               represent
               it
               .
            
             
               However
               the
               Councils
               of
               Florence
               and
               Trent
               have
               declared
               ,
               
               that
               the
               Acts
               of
               the
               Penitent
               ,
               viz.
               
                 Contrition
                 ,
                 Confession
              
               and
               Satisfaction
               ,
               are
               
                 as
                 the
                 matter
              
               in
               the
               Sacrament
               .
               
                 Quasi
                 materia
              
               :
               What
               is
               this
               
                 quasi
                 materia
              
               ?
               Why
               not
               ,
               
                 are
                 the
                 matter
              
               ?
               Is
               not
               
                 true
                 matter
              
               necessary
               to
               a
               
                 true
                 Sacrament
              
               ?
               If
               there
               be
               none
               true
               here
               ,
               then
               this
               can
               be
               but
               
                 quasi
                 Sacramentum
                 ,
                 as
                 it
                 were
                 a
                 Sacrament
                 ,
              
               and
               not
               
                 truly
                 and
                 properly
              
               so
               .
               But
               if
               it
               be
               
                 true
                 matter
              
               ,
               why
               is
               it
               not
               so
               declared
               ?
               But
               common
               Sense
               hindred
               them
               ,
               and
               not
               the
               difference
               between
               the
               matter
               here
               and
               in
               other
               Sacraments
               .
               For
               in
               the
               Definition
               of
               Sacraments
               they
               were
               to
               regard
               the
               Truth
               ,
               and
               not
               the
               kind
               of
               Matter
               .
               
                 They
                 are
                 not
                 solid
                 and
                 permanent
                 Matter
                 ,
              
               saith
               
                 Bellarmin
                 ;
                 not
              
               
               
                 Matter
                 externally
                 applied
              
               ,
               saith
               
                 Soto
                 ;
                 not
                 any
                 Substance
                 but
                 humane
                 Acts
                 ,
              
               saith
               Vasquez
               ;
               but
               none
               of
               these
               clear
               the
               point
               .
               For
               still
               if
               it
               be
               
                 true
                 Matter
              
               of
               a
               Sacrament
               ,
               why
               was
               it
               not
               so
               declared
               ?
               Why
               such
               a
               term
               of
               Diminution
               added
               ,
               as
               all
               men
               must
               understand
               it
               ,
               who
               compare
               it
               with
               the
               expressions
               about
               the
               other
               Sacraments
               ?
            
             
             
               But
               they
               knew
               very
               well
               there
               was
               a
               considerable
               Party
               in
               the
               Church
               of
               Rome
               ,
               who
               denied
               the
               
                 Acts
                 of
                 the
                 Penitent
              
               to
               be
               the
               Matter
               or
               Parts
               of
               this
               Sacrament
               .
               The
               Council
               of
               Colen
               (
               but
               little
               before
               the
               Council
               of
               Trent
               )
               
               
                 excludes
                 the
                 Acts
                 of
                 the
                 Penitent
                 from
                 any
                 share
                 in
                 this
                 Sacrament
                 :
              
               which
               Bellarmin
               denies
               not
               ,
               but
               blames
               
               Gropperus
               ,
               the
               supposed
               Author
               of
               the
               Enchiridion
               .
               But
               Gropperus
               was
               thought
               fit
               to
               be
               a
               Cardinal
               as
               well
               as
               Bellarmin
               ;
               and
               certainly
               knew
               the
               Tradition
               of
               the
               Church
               if
               there
               had
               been
               any
               such
               in
               this
               matter
               .
               The
               Council
               of
               Florence
               ,
               it
               is
               plain
               ,
               he
               thought
               not
               to
               be
               a
               sufficient
               declarer
               of
               it
               .
               No
               more
               did
               
                 Joh.
                 Major
              
               ,
               who
               after
               it
               denied
               
               
                 this
                 Sacrament
                 to
                 consist
                 of
                 Matter
                 and
                 form
                 ,
                 or
                 that
                 the
                 Acts
                 of
                 the
                 Penitent
                 were
                 the
                 parts
                 of
                 it
                 .
              
               So
               did
               
                 Gabriel
                 Biel
                 ,
                 who
                 refutes
                 the
                 contrary
                 Opinion
                 ,
              
               and
               saith
               
                 Contrition
                 can
                 be
                 no
                 part
                 ,
                 because
                 it
                 is
                 no
                 sensible
                 sign
                 ;
                 and
                 satisfaction
                 may
                 be
                 done
                 after
                 it
                 .
              
               So
               that
               he
               cuts
               off
               two
               parts
               in
               three
               of
               the
               Matter
               of
               this
               pretended
               Sacrament
               .
            
             
               
                 Guido
                 Brianson
              
               ,
               who
               lived
               after
               the
               Council
               of
               Florence
               
               supposes
               no
               certain
               Tradition
               in
               the
               Church
               about
               this
               matter
               ;
               but
               he
               sets
               down
               both
               Opinions
               with
               their
               Reasons
               ,
               and
               prefers
               
                 that
                 which
                 excludes
                 the
                 Acts
                 of
                 the
                 Penitent
                 from
                 being
                 parts
                 of
                 the
                 Sacrament
              
               ;
               although
               the
               
                 Florentine
                 Council
              
               had
               declared
               the
               contrary
               .
            
             
               Durandus
               rejects
               two
               parts
               in
               three
               of
               those
               declared
               
               by
               the
               two
               Councils
               ,
               and
               for
               the
               same
               Reasons
               mentioned
               by
               Biel.
               
            
             
               Ockam
               absolutely
               denies
               
                 all
                 three
                 to
                 be
                 Parts
                 of
                 the
                 Sacrament
                 .
              
               
               And
               so
               did
               Scotus
               before
               him
               ;
               whose
               words
               are
               remarkable
               ,
               
                 De
                 Poenitentiae
                 Sacramento
                 dico
                 ,
                 quod
                 illa
                 tria
                 nullo
                 modo
                 sunt
                 partes
                 ejus
                 ,
              
               viz.
               
                 These
                 three
                 are
                 by
                 no
                 means
                 any
                 part
                 of
                 the
                 Sacrament
                 of
                 Penance
              
               ;
               and
               yet
               the
               Council
               of
               Trent
               not
               only
               declares
               that
               they
               are
               so
               ,
               but
               
               denounces
               an
               Anathema
               against
               him
               that
               denies
               them
               to
               
               be
               required
               ,
               as
               the
               Matter
               of
               the
               
                 Sacrament
                 of
                 Penance
              
               .
               And
               let
               any
               one
               by
               this
               judge
               what
               
                 Catholick
                 Tradition
              
               it
               proceeded
               upon
               ;
               when
               some
               of
               the
               greatest
               Divines
               in
               the
               Church
               of
               Rome
               were
               of
               another
               Opinion
               .
            
             
               As
               to
               the
               Form
               of
               this
               Sacrament
               the
               Council
               of
               Trent
               denounces
               an
               
                 Anathema
                 against
                 thesewho
                 affirm
                 Absolution
                 to
                 be
                 only
                 declarative
                 of
                 the
                 Remission
                 of
                 Sins
                 :
              
               and
               yet
               
               I
               shall
               prove
               that
               this
               was
               the
               more
               current
               Doctrin
               ,
               even
               in
               the
               Church
               of
               Rome
               ,
               up
               to
               the
               Master
               of
               the
               Sentences
               .
            
             
               
                 Gabriel
                 Biel
              
               saith
               ,
               
                 the
                 ancient
                 Doctors
                 did
                 commonly
                 follow
                 it
              
               ;
               but
               it
               was
               supposed
               by
               Scotus
               ,
               because
               
                 it
                 seemed
              
               
               
                 to
                 take
                 off
                 from
                 the
                 efficacy
                 of
                 Absolution
                 ,
                 and
                 consequently
                 make
                 it
                 no
                 Sacrament
                 ,
                 which
                 is
                 a
                 cause
                 of
                 Grace
                 .
              
               But
               after
               he
               hath
               set
               down
               Scotus
               his
               Arguments
               ,
               he
               saith
               ,
               
                 that
                 Opinion
                 were
                 very
                 desirable
                 ,
                 if
                 it
                 had
                 any
                 Foundation
                 in
                 Scripture
                 or
                 Fathers
                 .
              
               And
               to
               his
               Arguments
               he
               answers
               ,
               
                 that
                 true
                 Contrition
                 obtains
                 Pardon
                 with
                 God
                 ,
                 before
                 Sacerdotal
                 Absolution
                 ,
                 but
                 not
                 with
                 the
                 Church
                 ;
                 and
                 that
                 Contrition
                 supposes
                 a
                 desire
                 of
                 Absolution
              
               ;
               which
               will
               never
               hold
               to
               make
               Absolution
               to
               confer
               the
               Grace
               of
               Remission
               ,
               if
               the
               Sin
               be
               really
               forgiven
               before
               .
               For
               what
               is
               the
               desire
               of
               the
               Penitent
               to
               the
               force
               of
               the
               Sacrament
               administred
               by
               the
               Priest
               ?
               And
               he
               saith
               ,
               they
               all
               grant
               ,
               
                 that
                 by
                 true
                 and
                 sufficient
                 Contrition
                 the
                 sin
                 is
                 forgiven
                 without
                 the
                 Sacrament
                 in
                 act
                 ,
                 i.
                 e.
              
               the
               actual
               receiving
               absolution
               .
               So
               that
               here
               was
               an
               universal
               Tradition
               as
               to
               the
               Power
               of
               Contrition
               ,
               but
               in
               the
               other
               they
               had
               different
               Opinions
               .
            
             
               Marsilius
               saith
               ,
               
                 that
                 God
                 forgives
                 sin
                 upon
                 Contrition
              
               
               
                 Authoritatively
                 ;
                 the
                 Priests
                 Absolution
                 is
                 ministerial
                 in
                 the
                 Court
                 of
                 Conscience
                 ,
                 and
                 before
                 the
                 Church
                 .
                 And
                 those
                 sins
                 which
                 God
                 ●irst
                 absolves
                 from
                 principally
                 and
                 Authentically
                 ,
              
               
               
                 the
                 Priest
                 afterwards
                 absolves
                 from
                 in
                 right
                 of
                 the
                 Church
                 ,
                 as
                 its
                 Minister
                 .
              
            
             
               Tostatus
               saith
               ,
               
                 that
                 the
                 Priests
                 Absolution
                 follows
                 God's
                 .
              
               
               
                 Ockam
                 ,
                 that
                 the
                 Priests
                 then
                 bind
                 and
                 loose
                 ,
                 when
                 they
                 shew
                 men
                 to
                 be
                 bound
                 or
                 loosed
                 ;
                 and
                 for
                 this
                 he
                 relies
                 on
                 the
                 Master
                 of
                 the
                 Sentences
                 .
              
            
             
               
                 Thomas
                 de
                 Argentina
                 ,
                 that
                 the
                 Power
                 of
                 the
                 Keys
                 doth
                 extend
                 to
                 the
                 Remission
                 of
                 the
                 fault
                 which
                 was
                 done
                 before
              
               
               
                 by
                 Contrition
                 ;
                 but
                 it
                 tends
                 to
                 the
                 Increase
                 of
                 Grace
                 in
                 the
                 Person
                 .
              
            
             
               
                 Gulielmus
                 Antissiodore
                 ,
                 that
                 Contrition
                 takes
                 away
                 the
              
               
               
                 guilt
                 and
                 punishment
                 of
                 Sin
                 ,
                 as
                 to
                 God
                 and
                 Conscience
                 ,
                 but
                 not
                 as
                 to
                 the
                 Church
                 ,
                 for
                 a
                 man
                 is
                 still
                 bound
                 to
                 undergo
                 the
                 Penance
                 which
                 the
                 Church
                 enjoyns
                 him
                 .
              
            
             
               
                 Bonaventure
                 ,
                 that
                 Absolution
                 presupposes
                 Grace
                 ;
                 for
                 no
                 Priest
                 would
                 absolve
                 any
                 one
                 whom
                 he
                 did
                 not
                 presume
                 God
              
               
               
                 had
                 absolved
                 before
              
               .
            
             
               
                 Alexander
                 Hales
                 ,
                 that
                 where
                 God
                 doth
                 not
                 begin
                 in
                 Absolution
                 ,
              
               
               
                 the
                 Priest
                 cannot
                 make
                 it
                 up
                 .
              
            
             
               But
               the
               Master
               of
               the
               Sentences
               himself
               most
               fully
               handles
               this
               point
               ;
               and
               shews
               from
               the
               
                 Fathers
                 ,
                 that
                 God
                 alone
                 can
                 remit
                 sin
                 both
                 as
                 to
                 the
                 Fault
                 and
                 the
                 Punishment
                 due
                 to
                 it
                 .
                 And
                 the
                 Power
                 of
                 the
                 Keys
                 ,
              
               he
               saith
               ,
               
                 is
                 like
                 the
                 Priests
                 Judgment
                 about
                 Leprosie
                 in
                 the
                 Levitical
                 Law
                 ,
                 God
                 healed
                 the
                 Person
                 ,
                 and
                 the
                 Priest
                 declared
                 him
                 healed
                 .
                 Or
                 as
                 our
                 Saviour
                 first
                 raised
              
               Lazarus
               ,
               
                 then
                 gave
                 him
                 to
                 his
                 Disciples
                 to
                 be
                 loosed
                 .
                 He
                 is
                 loosed
                 before
                 God
                 ,
                 but
                 not
                 in
                 the
                 face
                 of
                 the
                 Church
                 but
                 by
                 the
                 Priests
                 Judgment
                 .
                 Another
                 way
                 ,
              
               he
               saith
               ,
               
                 Priests
                 bind
                 by
                 enjoyning
                 Penance
                 ,
                 and
                 they
                 loose
                 by
                 remitting
                 it
                 ,
                 or
                 readmitting
                 Persons
                 to
                 Communion
                 upon
                 performing
                 it
                 .
              
            
             
               This
               Doctrin
               of
               
                 Peter
                 Lombard's
              
               is
               none
               of
               those
               
                 in
                 quibus
                 Magister
                 nontenetur
              
               ;
               for
               we
               see
               he
               had
               followers
               of
               great
               Name
               ,
               almost
               to
               the
               Council
               of
               Trent
               .
               But
               it
               
               happened
               ,
               that
               both
               
                 Th.
                 Aquinas
              
               and
               Scotus
               agreed
               in
               opposing
               this
               Doctrin
               ;
               and
               the
               Franciscans
               and
               Dominicans
               bearing
               greatest
               sway
               in
               the
               Debates
               of
               the
               Council
               of
               Trent
               ,
               what
               they
               agreed
               in
               ,
               passed
               for
               
                 Catholick
                 Tradition
              
               .
               And
               Vasquez
               is
               in
               the
               right
               when
               he
               saith
               ,
               this
               
               
                 Doctrin
                 was
                 condemned
                 by
                 the
                 Council
                 of
              
               Trent
               ;
               and
               so
               was
               Scotus
               ,
               when
               he
               said
               ,
               
                 that
                 it
                 did
                 derogate
                 from
                 the
                 Sacrament
                 of
                 Penance
              
               ;
               for
               in
               truth
               it
               makes
               it
               but
               a
               
                 nominal
                 Sacrament
              
               ,
               since
               it
               hath
               no
               Power
               of
               conferring
               Grace
               ;
               which
               the
               Council
               of
               Trent
               makes
               necessary
               to
               a
               
                 true
                 and
                 proper
                 Sacrament
              
               .
            
             
               The
               main
               Point
               in
               this
               Debate
               is
               ,
               whether
               
                 true
                 contrition
              
               be
               required
               to
               Absolution
               or
               not
               ?
               Which
               Scotus
               saw
               well
               enough
               and
               argues
               accordingly
               .
               For
               none
               of
               them
               deny
               ,
               that
               where
               there
               is
               true
               Contrition
               ,
               there
               is
               immediately
               an
               Absolution
               before
               God
               ;
               and
               if
               this
               be
               required
               before
               the
               
                 Priests
                 Absolution
              
               ,
               he
               can
               have
               no
               more
               to
               do
               ,
               but
               to
               pronounce
               or
               declare
               him
               absolved
               .
               But
               if
               something
               less
               than
               Contrition
               do
               qualifie
               a
               Man
               for
               Absolution
               ,
               and
               by
               that
               Grace
               be
               conveyed
               ,
               then
               the
               Power
               of
               Absolution
               hath
               a
               great
               and
               real
               Effect
               ;
               for
               it
               puts
               a
               Man
               into
               a
               
                 State
                 of
                 Grace
              
               which
               he
               had
               not
               been
               in
               without
               it
               .
               And
               from
               hence
               came
               the
               Opinion
               ,
               that
               Attrition
               with
               Absolution
               was
               sufficient
               ;
               and
               they
               do
               not
               understand
               the
               Council
               of
               Trent's
               Doctrin
               of
               the
               Sacrament
               of
               Penance
               ,
               who
               deny
               it
               ,
               as
               will
               appear
               to
               any
               one
               that
               reads
               the
               4th
               Chapter
               of
               the
               Sacrament
               of
               Penance
               ,
               and
               compares
               it
               with
               the
               7
               ,
               and
               8
               Canons
               about
               
                 Sacraments
                 in
                 general
              
               .
               It
               is
               true
               that
               Contrition
               is
               there
               said
               to
               have
               the
               first
               place
               in
               the
               Acts
               of
               the
               Penitent
               ;
               but
               observe
               what
               follows
               :
               
                 True
                 Contrition
                 reconciles
                 a
                 Man
                 to
                 God
                 ,
                 before
                 he
                 receives
                 this
                 Sacrament
                 .
              
               What
               hath
               the
               Priest
               then
               to
               do
               ,
               but
               to
               declare
               him
               reconciled
               ?
               
                 But
                 it
                 saith
                 not
                 without
                 the
                 desire
                 of
                 it
                 .
              
               Suppose
               not
               ,
               yet
               
               the
               thing
               is
               done
               upon
               the
               desire
               ,
               &
               therefore
               the
               Priests
               Power
               can
               be
               no
               more
               than
               declarative
               .
               And
               that
               such
               a
               Desire
               is
               so
               necessary
               as
               without
               Contrition
               avails
               not
               ,
               is
               more
               than
               the
               Council
               hath
               proved
               ,
               and
               it
               is
               barely
               supposed
               ,
               to
               maintain
               the
               Necessity
               of
               going
               to
               the
               Priest
               for
               Absolution
               ;
               and
               so
               it
               will
               be
               no
               more
               than
               a
               Precept
               of
               the
               Church
               ,
               and
               not
               a
               condition
               of
               Remission
               in
               the
               Sacrament
               of
               Penance
               .
               But
               afterwards
               ,
               it
               declares
               
                 that
                 imperfect
                 Contrition
                 or
                 Attrition
                 doth
                 dispose
                 a
                 Man
                 for
                 the
                 Grace
                 of
                 God
                 in
                 this
                 Sacrament
              
               ;
               and
               by
               the
               general
               Canons
               ,
               
                 the
                 Sacraments
                 do
                 confer
                 Grace
                 where
                 Men
                 are
                 disposed
                 .
              
               So
               that
               the
               Council
               of
               Trent
               did
               rightly
               comprehend
               the
               force
               of
               the
               Power
               of
               Absolution
               ,
               which
               it
               gave
               to
               the
               Priest
               in
               the
               Sacrament
               of
               Penance
               .
            
             
               But
               what
               
                 Catholick
                 Tradition
              
               could
               there
               be
               for
               the
               Doctrin
               of
               the
               Council
               of
               Trent
               in
               thismatter
               ,
               when
               Hadrian
               
               6.
               so
               little
               before
               it
               declares
               ,
               
                 it
                 was
                 a
                 great
                 difficulty
                 among
                 the
                 Doctors
                 ,
                 whether
                 the
                 Keys
                 of
                 Priesthood
                 did
                 extend
                 to
                 the
                 Remission
                 of
                 the
                 Fault
                 ?
              
               And
               for
               the
               Negative
               he
               produces
               
                 Pet.
                 Lombard
                 ,
                 Alex.
                 Alens
              
               .
               and
               Bonaventure
               ;
               and
               saith
               ,
               
                 that
                 Opinion
                 is
                 probable
                 ,
                 because
                 the
                 Priests
                 Power
                 of
                 binding
                 and
                 loosing
                 is
                 equal
                 ;
                 and
                 as
                 they
                 cannot
                 bind
                 where
                 God
                 doth
                 not
                 ,
                 for
                 they
                 cannot
                 retain
                 the
                 sins
                 of
                 a
                 true
                 Penitent
                 ;
                 so
                 neither
                 can
                 they
                 loose
                 where
                 God
                 doth
                 not
                 ,
                 i.
                 e.
              
               where
               there
               is
               not
               
                 true
                 Contrition
              
               .
               But
               because
               he
               saith
               
                 others
                 held
                 the
                 contrary
                 Opinion
                 ,
                 and
                 had
                 probability
                 on
                 their
                 side
                 too
                 ,
                 therefore
                 he
                 would
                 determine
                 nothing
                 .
              
               Notwithstanding
               this
               ,
               in
               a
               few
               years
               after
               ,
               the
               Council
               of
               Trent
               finds
               no
               difficulty
               ,
               no
               Probability
               in
               the
               other
               Opinion
               ;
               but
               determines
               as
               boldly
               ,
               as
               if
               there
               had
               been
               an
               
                 Universal
                 Tradition
              
               their
               way
               ;
               whereas
               the
               contrary
               cannot
               be
               denied
               by
               any
               that
               are
               conversant
               in
               the
               Doctrin
               of
               their
               Schools
               .
               But
               it
               was
               the
               mighty
               Privilege
               of
               the
               Council
               of
               Trent
               ,
               to
               make
               the
               Doctrins
               of
               
               Thomas
               and
               Scotus
               ,
               when
               they
               agreed
               ,
               to
               be
               
                 Articles
                 of
                 Faith
              
               ;
               and
               to
               denounce
               Anathema's
               against
               Opposers
               ,
               although
               they
               reached
               to
               some
               of
               the
               greatest
               Divines
               of
               their
               own
               Church
               ,
               within
               
               Bellarmin's
               compass
               of
               500
               Years
               .
            
          
           
             
               Of
               Extreme
               Unction
               .
            
             
               We
               are
               now
               to
               examin
               another
               pretended
               Sacrament
               ,
               viz.
               of
               
                 Extreme
                 Unction
              
               .
               The
               Council
               of
               Trent
               declares
               
               this
               to
               be
               a
               
                 true
                 and
                 proper
                 Sacrament
                 ,
                 and
                 denounces
                 an
                 Anathema
                 against
                 him
                 that
                 denies
                 it
                 to
                 be
                 instituted
                 by
                 Christ
                 ,
                 and
                 published
                 by
                 St.
              
               James
               ;
               
                 or
                 that
                 it
                 confers
                 Grace
              
               
               
                 and
                 Remission
                 of
                 Sins
                 ;
                 or
                 that
                 affirms
                 it
                 was
                 appointed
                 for
                 bodily
                 Cures
                 .
                 It
                 farther
                 declares
                 from
                 the
                 place
                 of
                 St.
              
               James
               
                 interpreted
                 by
                 Tradition
                 ,
                 that
                 the
                 Matter
                 is
                 Oil
                 consecrated
                 by
                 the
                 Bishop
                 ;
                 The
                 Form
                 ,
                 that
                 which
                 is
                 now
                 used
                 ,
              
               Per
               istam
               unctionem
               ,
               &c.
               
                 the
                 Effect
                 ,
                 the
                 Grace
                 of
                 the
                 Holy
                 Ghost
                 in
                 purging
                 away
                 the
                 remainder
                 of
                 Sin
                 ,
                 and
                 strengthening
                 the
                 Soul
                 ;
                 and
                 sometimes
                 bodily
                 cures
                 ,
                 when
                 it
                 is
                 expedient
                 for
                 the
                 Health
                 of
                 the
                 Soul.
              
               So
               that
               the
               primary
               Intention
               of
               this
               Sacrament
               must
               respect
               the
               Soul
               ,
               otherwise
               it
               is
               granted
               ,
               it
               could
               not
               be
               a
               
                 true
                 and
                 proper
                 Sacrament
              
               .
               So
               Suarez
               saith
               in
               this
               Case
               ,
               
                 If
                 the
                 external
              
               
               
                 Sign
                 be
                 not
                 immediately
                 appointed
                 for
                 a
                 spiritual
                 Effect
                 ,
                 it
                 cannot
                 prove
                 a
                 true
                 Sacrament
                 of
                 the
                 New
                 Law
                 ;
                 no
                 not
                 although
                 the
                 bodily
                 cure
                 were
                 designed
                 for
                 the
                 strengthning
                 of
                 Faith.
              
               And
               from
               hence
               he
               proves
               ,
               
                 that
                 when
                 the
                 Apostles
                 are
                 said
                 to
                 anoint
                 the
                 sick
                 ,
                 and
                 heal
                 them
                 ,
              
               Mark
               6.
               13.
               
                 this
                 cannot
                 relate
                 to
                 the
                 Sacrament
                 of
                 Unction
                 ,
                 because
                 their
                 cures
                 had
                 not
                 of
                 themselves
                 an
                 immediate
                 respect
                 to
                 the
                 Soul.
              
               The
               same
               Reason
               is
               used
               by
               
                 Bellarmin
                 ,
                 Sacramenta
              
               
               
                 per
                 se
                 ad
                 animam
                 pertinent
                 ,
                 ad
                 corpus
                 per
                 accidens
                 aut
                 certe
                 secundario
                 .
              
               The
               same
               is
               affirmed
               by
               Maldonat
               ,
               although
               
               he
               differs
               from
               Bellarmin
               about
               the
               Apostles
               
                 anointing
                 with
                 Oil
              
               ,
               which
               Bellarmin
               denies
               to
               have
               been
               Sacramental
               for
               this
               Reason
               ,
               but
               Maldonat
               affirms
               it
               ;
               and
               answers
               other
               Arguments
               of
               Bellarmin
               ,
               but
               not
               this
               .
            
             
               
                 Gregory
                 de
                 Valentia
              
               carries
               it
               farther
               ,
               and
               saith
               ,
               
                 that
                 if
              
               
               
                 the
                 anointing
                 with
                 Oil
                 were
                 only
                 a
                 Symbol
                 of
                 a
                 miraculous
                 Cure
                 ,
                 it
                 could
                 be
                 no
                 Sacrament
                 ;
                 for
                 that
                 is
                 a
                 Medium
                 to
                 convey
                 supernatural
                 Grace
                 ,
                 and
                 then
                 it
                 would
                 last
                 no
                 longer
                 than
                 the
                 Gift
                 of
                 Miracles
                 .
              
            
             
               So
               that
               we
               have
               no
               more
               to
               do
               ,
               but
               only
               to
               prove
               that
               by
               the
               Tradition
               of
               the
               Church
               St.
               James
               his
               anointing
               was
               to
               be
               understood
               with
               respect
               to
               
                 bodily
                 cures
              
               in
               the
               first
               place
               .
            
             
               We
               cannot
               pass
               over
               so
               great
               a
               Man
               as
               Cajetan
               ,
               who
               wrote
               on
               that
               place
               of
               St.
               James
               ,
               not
               long
               before
               the
               Council
               of
               Trent
               ,
               and
               a
               good
               while
               after
               the
               Council
               of
               Florence
               ,
               which
               relies
               on
               this
               place
               for
               this
               Sacrament
               of
               Unction
               .
               But
               Cajetan
               saith
               ,
               
                 it
                 doth
                 not
                 relate
                 to
                 it
                 ,
                 because
                 the
                 immediate
                 effect
                 is
                 the
                 cure
                 of
                 the
                 Party
                 in
                 Saint
              
               James
               ;
               
                 but
                 in
                 this
                 Sacrament
                 the
                 direct
                 and
                 proper
                 effect
                 is
                 Remission
                 of
                 Sins
                 .
              
               All
               that
               Catharinus
               hath
               to
               say
               
               against
               this
               ,
               is
               ,
               
                 that
                 the
                 bodily
                 cure
                 is
                 not
                 repugnant
                 to
                 it
              
               ;
               but
               what
               is
               this
               to
               the
               purpose
               ,
               when
               the
               Question
               is
               ,
               what
               is
               primarily
               designed
               in
               this
               place
               ?
            
             
               The
               
                 School
                 Divines
              
               ,
               from
               
                 Peter
                 Lombard
              
               ,
               had
               generally
               received
               this
               for
               a
               Sacrament
               ;
               but
               the
               Canonists
               denied
               it
               ,
               as
               appears
               by
               the
               Gloss
               on
               
                 c.
                 Vir
                 autem
                 de
                 Secund
                 .
                 Nuptiis
                 Decret
                 .
                 Gregor
                 .
                 Tit.
              
               21.
               where
               it
               is
               said
               ,
               
                 that
                 this
                 Unction
                 might
                 be
                 repeated
                 ,
                 being
                 no
                 Sacrament
                 but
                 only
                 Prayer
                 over
                 a
                 Person
                 .
              
               The
               
                 Roman
                 Correctors
              
               cry
               out
               
                 it
                 is
                 Heresie
                 by
                 the
                 Council
                 of
              
               Trent
               ;
               but
               the
               Glosser
               knew
               no
               such
               thing
               ;
               and
               if
               it
               were
               so
               only
               by
               the
               Council
               of
               Trent
               ,
               then
               not
               by
               any
               
                 Catholick
                 Tradition
              
               
               before
               .
               For
               ,
               I
               suppose
               matter
               of
               Heresie
               must
               reach
               to
               the
               Canonists
               ,
               as
               well
               as
               the
               Divines
               .
            
             
               But
               the
               plainest
               determination
               of
               this
               matter
               will
               be
               by
               the
               ancient
               Offices
               of
               the
               Church
               ;
               for
               if
               they
               respected
               
                 bodily
                 Cures
              
               in
               the
               first
               place
               ,
               then
               it
               is
               owned
               there
               could
               be
               no
               Tradition
               for
               any
               Sacrament
               in
               this
               Unction
               .
            
             
               In
               the
               ancient
               
                 Ordo
                 Romanus
              
               it
               is
               called
               
                 Benedictio
                 Olei
                 ad
                 omnem
                 Languorem
                 quocunque
                 tempore
                 .
              
               I
               desire
               to
               know
               whether
               the
               Oil
               so
               consecrated
               be
               chiefly
               designed
               for
               the
               Body
               or
               the
               Soul.
               And
               in
               the
               Office
               it self
               ,
               this
               place
               of
               St.
               James
               is
               mentioned
               :
               And
               then
               follows
               ,
               
                 Te
                 Domine
                 peritissimum
                 Medicum
                 imploramus
                 ,
                 ut
                 virtutis
                 tuae
                 Medicinam
                 in
                 hoc
                 Oleum
                 propitius
                 infundas
                 .
              
               And
               a
               little
               after
               ;
               
                 Prosit
                 Pater
                 Misericordiarum
                 ,
                 febribus
                 &
                 dysenteria
                 laborantibus
                 ,
                 prosit
                 paralyticis
                 ,
                 caecis
                 &
                 claudis
                 simulque
                 vexatitiis
                 ,
              
               with
               abundance
               more
               ;
               which
               manifestly
               shews
               that
               this
               consecrated
               Oil
               was
               intended
               primarily
               for
               the
               
                 cure
                 of
                 Diseases
              
               .
            
             
               In
               the
               
                 Ambrosian
                 Form
              
               ,
               the
               Prayer
               is
               ,
               
                 Infunde
                 sanctificationem
                 tuam
                 huic
                 Oleo
                 ,
                 ut
                 ab
                 his
                 quae
                 unxerit
                 membra
                 ,
                 fugatis
                 insidiis
                 adversariae
                 potestatis
                 ,
                 susceptione
                 praesentis
                 Olei
                 ,
                 Sancti
                 Spiritus
                 Gratia
                 salutaris
                 debilitatem
                 expellat
                 &
                 plenam
                 conferat
                 sospitatem
                 ,
              
               Where
               the
               effect
               relates
               to
               the
               soundness
               of
               the
               Members
               anointed
               ,
               and
               not
               to
               the
               Sins
               committed
               by
               them
               .
            
             
               In
               the
               
                 Gregorian
                 Sacramentary
              
               ,
               published
               by
               Menardus
               ,
               
               there
               is
               a
               Prayer
               wherein
               this
               place
               of
               St.
               James
               is
               mentioned
               ;
               and
               presently
               it
               follows
               ,
               
                 Cura
                 quaesumus
                 Redemptor
                 noster
                 gratia
                 Spiritus
                 Sancti
                 languores
                 istius
                 infirmi
                 ,
                 &c.
              
               and
               immediately
               before
               the
               anointing
               ,
               
                 Sana
                 Domine
                 infirmum
                 istum
                 ,
                 cujus
                 ossa
                 turbata
                 sunt
                 ,
                 &c.
              
               and
               while
               he
               was
               anointing
               ,
               the
               Patient
               was
               to
               say
               ,
               
                 Sana
                 me
                 Domine
              
               ;
               and
               where
               the
               pain
               was
               greatest
               ,
               he
               was
               to
               be
               so
               much
               more
               anointed
               ,
               
                 ubi
                 plus
                 dolor
                 imminet
                 amplius
                 perungatur
                 .
              
               
               While
               the
               rest
               were
               anointing
               ,
               one
               of
               the
               Priests
               was
               to
               pray
               ,
               
                 pristinam
                 &
                 immelioratam
                 recipere
                 merearis
                 sanitatem
              
               ;
               what
               was
               this
               but
               bodily
               health
               ?
               and
               yet
               this
               was
               
                 per
                 hanc
                 Sacramenti
                 Olei
                 Unctionem
              
               :
               after
               which
               follows
               a
               long
               Prayer
               for
               Recovery
               from
               
                 Pains
                 and
                 Diseases
              
               .
            
             
               And
               such
               there
               are
               in
               the
               several
               Offices
               published
               by
               Menardus
               ,
               in
               his
               Notes
               ;
               although
               the
               general
               strain
               of
               them
               shews
               that
               they
               were
               of
               latter
               times
               ,
               when
               the
               Unction
               was
               supposed
               to
               expiate
               the
               Sins
               of
               the
               several
               Senses
               .
            
             
               Cassander
               produces
               many
               instances
               to
               shew
               ,
               that
               the
               
               Prayers
               and
               Hymns
               ,
               and
               the
               Form
               of
               anointing
               did
               respect
               
                 bodily
                 health
              
               .
               In
               one
               he
               finds
               this
               Form
               ,
               
                 In
                 nomine
                 Patris
                 ,
                 &
                 Filii
                 ,
                 &
                 Spiritus
                 Sancti
                 accipe
                 sanitatem
                 .
              
               Not
               the
               health
               of
               the
               Mind
               ,
               but
               the
               Body
               .
            
             
               Maldonat
               takes
               notice
               of
               
               Cassander's
               Offices
               ,
               and
               the
               
               expressions
               used
               in
               them
               ;
               but
               he
               gives
               no
               answer
               to
               the
               main
               design
               of
               them
               .
               But
               three
               things
               he
               owns
               the
               Church
               of
               Rome
               to
               have
               varied
               from
               the
               
                 ancient
                 Tradition
              
               in
               ,
               with
               respect
               to
               this
               Sacrament
               .
               1.
               
               As
               to
               the
               Form
               ;
               the
               Council
               of
               Trent
               owns
               no
               other
               but
               that
               now
               used
               ,
               
                 Per
                 istam
                 Unctionem
                 ,
                 &c.
              
               but
               Maldonat
               confesses
               it
               was
               Indicative
               ,
               
                 Ego
                 te
                 ungo
                 ,
                 &c.
              
               or
               
                 Ungo
                 te
                 Oleo
                 sancto
                 ,
                 &c.
              
               and
               he
               runs
               to
               that
               shift
               ,
               
                 that
                 Christ
                 did
                 not
                 not
                 determin
                 any
                 certain
                 Form
              
               ;
               whereas
               the
               Council
               of
               Trent
               saith
               ,
               
                 the
                 Church
                 understood
                 by
                 Tradition
                 the
                 other
                 to
                 have
                 been
                 the
                 Form.
              
               Here
               the
               Council
               of
               Trent
               makes
               an
               appeal
               to
               Tradition
               ,
               and
               is
               deserted
               in
               it
               ,
               by
               one
               of
               its
               most
               zealous
               defenders
               ;
               and
               Gamachaeus
               affirms
               this
               to
               
               be
               
                 an
                 essential
                 Change
              
               ;
               and
               he
               thinks
               the
               Sacrament
               not
               to
               be
               valid
               in
               another
               
                 Form.
                 S●arez
              
               thinks
               
                 the
                 other
                 Form
                 not
                 sufficient
              
               .
               But
               Maldonat
               affirms
               
                 the
                 other
                 Form
                 was
                 used
              
               ;
               and
               so
               at
               that
               time
               ,
               there
               was
               no
               S●crament
               
               of
               
                 extreme
                 Unction
              
               ,
               because
               not
               administred
               in
               a
               valid
               or
               sufficient
               Form.
               And
               yet
               in
               the
               
                 Gregorian
                 Office
              
               the
               Form
               is
               
                 Indicative
                 ,
                 Inungo
                 te
                 de
                 Oleo
                 sancto
                 ,
                 &c.
                 
              
               So
               in
               that
               
               of
               
                 Ratoldus
                 ,
                 Ungo
                 te
                 Oleo
                 sanctificato
                 in
                 nomine
                 Patris
                 ,
                 &c.
                 
              
               In
               the
               
                 Tilian
                 Codex
                 ,
                 Inungo
                 te
                 in
                 nomine
                 Patris
                 ,
                 &
                 Filii
                 ,
                 &
                 Spiritus
                 Sancti
                 ,
                 Oleo
                 sancto
                 atque
                 sacrato
                 ,
                 &c.
                 
              
               In
               the
               
                 Codex
                 Remigii
              
               the
               general
               Forms
               are
               
                 Indicative
                 ,
                 Ungo
              
               
               
                 te
                 Oleo
                 sancto
                 ,
                 &c.
              
               but
               there
               being
               a
               variety
               of
               Forms
               set
               down
               ,
               among
               the
               rest
               there
               is
               one
               ,
               
                 Per
                 istam
                 Unctionem
              
               
               
                 Dei
                 ,
                 &c.
              
               
               Which
               afterwards
               came
               to
               be
               the
               standing
               
               Form
               ;
               and
               yet
               the
               Council
               of
               Trent
               confidently
               appeals
               to
               Tradition
               in
               this
               matter
               .
               Which
               shewed
               how
               very
               little
               the
               Divines
               there
               met
               were
               skilled
               in
               the
               Antiquities
               of
               their
               own
               
                 Church
                 .
                 Suarez
              
               shews
               his
               skill
               when
               he
               saith
               ,
               
                 the
                 Tradition
                 of
                 the
                 Roman
                 Church
                 is
                 infallible
              
               
               
                 in
                 the
                 Substance
                 of
                 this
                 Sacrament
                 ,
                 and
                 that
                 it
                 always
                 used
                 a
                 deprecative
                 Form
              
               ;
               but
               Maldonat
               knew
               better
               ,
               and
               therefore
               on
               their
               own
               grounds
               their
               Tradition
               was
               more
               than
               fallible
               ;
               since
               the
               Roman
               Church
               hath
               actually
               changed
               the
               Form
               of
               this
               Sacrament
               .
               2.
               
               Maldonat
               observes
               another
               change
               ,
               and
               that
               is
               as
               to
               the
               Season
               of
               administring
               it
               .
               For
               the
               Council
               of
               Trent
               saith
               it
               ought
               to
               be
               in
               
                 Exitu
                 Vitae
              
               ,
               and
               therefore
               it
               is
               called
               Sacramentum
               
               
                 Exeuntium
                 ,
                 the
                 Sacrament
                 of
                 dying
                 Persons
              
               ;
               but
               Maldonat
               saith
               ,
               
                 it
                 is
                 an
                 abuse
                 to
                 give
                 it
                 only
                 to
                 such
              
               ;
               
               
                 for
                 ,
                 in
                 the
                 ancient
                 Church
                 ,
                 they
                 did
                 not
                 wait
                 till
                 the
                 party
                 were
                 near
                 death
                 ;
                 but
                 ,
              
               he
               saith
               ,
               
                 it
                 was
                 given
                 before
                 the
                 Eucharist
                 ,
                 and
                 that
                 not
                 once
                 ,
                 but
                 for
                 seven
                 days
                 together
                 ,
                 as
                 is
                 plain
                 ,
              
               he
               saith
               ,
               
                 in
                 the
                 ancient
                 MS.
                 
                 Offices
              
               ;
               and
               he
               quotes
               
                 Albertus
                 Magnus
              
               for
               it
               .
               So
               that
               here
               is
               another
               great
               change
               in
               the
               
                 Roman
                 Tradition
              
               observed
               and
               owned
               by
               him
               .
               3.
               
               In
               not
               giving
               it
               now
               to
               Children
               ;
               for
               in
               the
               ancient
               Writers
               he
               saith
               ,
               
                 there
                 is
                 no
                 exception
                 ,
                 but
                 it
                 was
                 used
                 to
                 all
                 that
                 were
                 sick
              
               ;
               and
               he
               quotes
               Cusanus
               for
               
               saying
               expresly
               
                 that
                 it
                 was
                 anciently
                 administred
                 to
                 Infants
                 .
              
               But
               the
               reason
               of
               the
               change
               was
               the
               Doctrin
               of
               the
               Schoolmen
               ;
               for
               with
               their
               admirable
               Congruities
               they
               had
               fitted
               Sacraments
               for
               all
               sorts
               of
               sins
               ;
               as
               Bellarmin
               
               informs
               us
               ;
               Baptism
               against
               
                 Original
                 Sin
                 ,
                 Confirmation
              
               against
               
                 Infirmity
                 ,
                 Penance
              
               against
               
                 actual
                 Mortal
                 Sin
                 ,
                 Eucharist
              
               against
               
                 Malice
                 ,
                 Orders
              
               against
               
                 Ignorance
                 ,
                 Matrimony
              
               against
               Concupiscence
               ;
               and
               what
               is
               now
               left
               for
               
                 Extreme
                 Unction
                 ?
                 Bellarmin
              
               saith
               ,
               
                 they
                 are
                 the
                 Remainders
              
               
               
                 of
                 sin
              
               ;
               and
               so
               saith
               the
               Council
               of
               Trent
               .
               But
               what
               Remainders
               are
               there
               in
               Children
               ,
               who
               have
               not
               actually
               sinned
               ,
               and
               
                 Original
                 sin
              
               is
               done
               away
               already
               ?
               Therefore
               the
               Church
               of
               Rome
               did
               wisely
               take
               away
               
                 Extreme
                 Unction
              
               from
               Children
               ;
               but
               therein
               Maldonat
               confesses
               it
               is
               gone
               off
               from
               Tradition
               .
               I
               know
               Alegambe
               would
               have
               Maldonat
               not
               believed
               to
               be
               the
               Author
               of
               the
               Books
               of
               the
               Sacraments
               ;
               but
               the
               Preface
               before
               his
               Works
               hath
               cleared
               this
               beyond
               contradiction
               from
               the
               MSS.
               taken
               from
               his
               Mouth
               with
               the
               day
               and
               year
               compared
               with
               the
               Copy
               printed
               under
               his
               Name
               .
               But
               if
               Maldonat
               may
               be
               believed
               ,
               the
               Church
               of
               Rome
               hath
               notoriously
               gone
               off
               from
               its
               own
               Tradition
               as
               to
               this
               Sacrament
               of
               
                 Extreme
                 Unction
              
               .
            
          
           
             
               Of
               Matrimony
               .
            
             
               The
               last
               new
               Sacrament
               is
               that
               of
               Matrimony
               ;
               which
               having
               its
               institution
               in
               Paradise
               ,
               one
               would
               wonder
               how
               it
               came
               into
               mens
               heads
               to
               call
               it
               
                 a
                 Sacrament
                 of
                 the
                 New
                 Law
                 ,
                 instituted
                 by
                 Christ
              
               ;
               especially
               when
               the
               Grace
               given
               by
               it
               supposes
               Mankind
               in
               a
               fallen
               condition
               .
               Hower
               the
               Council
               of
               Trent
               denounces
               an
               
                 Anathema
                 against
                 him
                 that
                 saith
                 that
                 Matrimony
                 is
                 not
                 truly
              
               
               
               
                 and
                 properly
                 a
                 Sacrament
                 ,
                 one
                 of
                 the
                 Seven
                 of
                 the
                 Evangelical
                 Law
                 ,
                 instituted
                 by
                 Christ.
                 
              
            
             
               That
               which
               is
               truly
               and
               properly
               a
               Sacrament
               must
               be
               a
               Cause
               of
               Grace
               ,
               according
               to
               the
               general
               Decrees
               about
               the
               Nature
               of
               Sacraments
               .
               So
               that
               those
               who
               do
               not
               hold
               the
               latter
               ,
               must
               deny
               the
               former
               .
            
             
               Now
               that
               there
               was
               no
               Tradition
               even
               in
               the
               
                 Roman
                 Church
              
               for
               this
               ,
               I
               prove
               from
               the
               Confession
               of
               their
               own
               most
               learned
               Divines
               since
               the
               Council
               of
               Trent
               .
            
             
               Vasquez
               confesses
               that
               Durandus
               denies
               
                 that
                 it
                 confers
                 Grace
              
               ,
               and
               consequently
               that
               it
               is
               truly
               a
               Sacrament
               ,
               
               (
               but
               he
               yields
               it
               in
               a
               large
               improper
               sense
               )
               
                 and
                 that
                 the
                 Canonists
                 were
                 of
                 his
                 Opinion
                 ;
                 and
                 that
                 the
                 Master
                 of
                 the
                 Sentences
                 himself
                 asserted
                 no
                 more
                 than
              
               Durandus
               .
               And
               which
               adds
               more
               to
               this
               ,
               he
               confesses
               that
               Soto
               durst
               not
               condemn
               this
               Opinion
               as
               heretical
               ,
               because
               Thomas
               ,
               
               
                 Bonaventure
                 ,
                 Scotus
              
               and
               other
               Schoolmen
               did
               only
               look
               on
               their
               own
               as
               the
               more
               probable
               Opinion
               .
               But
               ,
               saith
               he
               ,
               
                 after
                 the
                 Decree
                 of
              
               Eugenius
               
                 and
                 the
                 Council
                 of
              
               Trent
               
                 it
                 is
                 heretical
              
               .
            
             
               
                 Gregory
                 de
                 Valentia
              
               saith
               
                 the
                 same
                 thing
              
               ,
               only
               he
               adds
               
                 that
                 the
                 Master
                 of
                 the
                 Sentences
                 contradicts
                 himself
                 .
              
               So
               
               certain
               a
               deliverer
               was
               he
               of
               the
               
                 Churches
                 Tradition
              
               ;
               and
               wonders
               that
               Soto
               should
               not
               find
               it
               plainly
               enough
               in
               the
               Councils
               of
               Florence
               and
               Trent
               ,
               that
               
                 a
                 true
                 Sacrament
                 must
                 confer
                 Grace
                 .
              
            
             
               Maldonat
               yields
               ,
               that
               Durandus
               
                 and
                 the
                 Canonists
                 denied
                 Matrimony
                 to
                 be
                 a
                 proper
                 Sacrament
                 ,
              
               but
               he
               calls
               
               them
               
                 Catholicks
                 imprudently
                 erring
              
               .
            
             
               Bella●min
               denies
               it
               not
               ;
               but
               uses
               a
               disingenuous
               shift
               
               about
               Durandus
               ,
               and
               would
               bring
               it
               to
               a
               
                 Logical
                 Nicity
              
               ,
               whereas
               〈◊〉
               very
               Arguments
               he
               pretends
               to
               answer
               ,
               sh●w
               pl●●●●y
               that
               he
               denied
               this
               to
               be
               
                 a
                 true
                 and
                 proper
                 Sacrament
              
               .
            
             
             
               But
               he
               offers
               something
               considerable
               about
               the
               Canonists
               if
               it
               will
               hold
               .
            
             
               1.
               
               
                 That
                 they
                 were
                 but
                 a
                 few
                 ,
              
               and
               for
               this
               he
               quotes
               
                 Navarr
                 ,
                 that
                 the
                 common
                 Opinion
                 was
                 against
                 them
              
               ;
               for
               
               which
               he
               mentions
               the
               
                 Rubrick
                 de
                 Spons
              
               .
               but
               I
               can
               find
               nothing
               like
               it
               through
               the
               whole
               Title
               ;
               and
               it
               is
               not
               at
               all
               probable
               that
               such
               Men
               as
               Hostiensis
               and
               the
               Glosser
               should
               be
               ignorant
               of
               ,
               or
               oppose
               the
               common
               Opinion
               .
               Hostiensis
               saith
               plainly
               ,
               
                 that
                 Grace
                 is
                 not
                 conferr'd
                 by
                 Matrimony
                 ,
              
               
               and
               never
               once
               mentions
               any
               Opinion
               among
               them
               against
               it
               ;
               and
               the
               Glosser
               upon
               Gratian
               affirms
               it
               several
               times
               ,
               Caus.
               32.
               q.
               2
               
                 c.
                 Honorantur
                 ,
                 In
                 hoc
                 Sacramento
                 non
                 confertur
                 Gratia
                 Spiritus
                 Sancti
                 sicut
                 in
                 aliis
                 .
              
               The
               
                 Roman
                 Correctors
              
               could
               not
               bear
               this
               ;
               and
               say
               in
               the
               Margin
               ,
               
                 immo
                 confert
              
               ;
               this
               is
               plain
               contradicting
               ;
               but
               how
               is
               it
               proved
               from
               the
               
                 Canon
                 Law
              
               ?
               They
               refer
               to
               Dist.
               23.
               
                 c.
                 his
                 igitur
                 ,
                 v.
                 pro
                 beneficiis
                 .
              
               Thither
               upon
               their
               Authority
               I
               go
               ;
               and
               there
               I
               find
               the
               very
               same
               thing
               said
               ,
               and
               in
               the
               same
               words
               ;
               and
               it
               is
               given
               as
               a
               Reason
               
                 why
                 Symony
                 cannot
                 be
                 committed
                 in
                 Matrimony
                 as
                 in
                 other
                 Sacraments
                 ,
              
               and
               in
               both
               places
               we
               are
               referr'd
               to
               32
               q.
               2.
               
                 c.
                 connubia
              
               ,
               and
               to
               1.
               q.
               1.
               
                 c.
                 quicquid
                 invisibilis
              
               ,
               the
               former
               is
               not
               very
               favourable
               to
               the
               Grace
               of
               Matrimony
               ;
               and
               in
               the
               latter
               the
               Gloss
               is
               yet
               more
               plain
               ,
               if
               it
               be
               possible
               ,
               
                 Nota
                 Conjugium
                 non
                 esse
                 de
                 his
                 Sacramentis
                 quae
                 consotationem
                 coelestis
                 grati●
                 tribuunt
                 .
              
               There
               the
               Correctors
               fairly
               refer
               us
               to
               the
               Council
               of
               Trent
               ,
               which
               hath
               decreed
               the
               contrary
               .
               But
               that
               is
               not
               to
               our
               business
               ,
               but
               whether
               the
               Canonists
               owned
               this
               or
               not
               .
               And
               there
               it
               follows
               ,
               
                 that
                 other
                 Sacraments
                 do
                 so
                 signifie
                 as
                 to
                 convey
                 ,
                 this
                 barely
                 signifies
                 .
              
               So
               that
               I
               think
               Bellarmin
               had
               as
               good
               have
               given
               up
               the
               Canonists
               ,
               as
               to
               make
               so
               lame
               a
               Defence
               of
               them
               .
            
             
             
               2.
               
               He
               saith
               
                 we
                 are
                 not
                 to
                 rely
                 on
                 the
                 Canonists
                 for
                 these
              
               
               
                 things
                 ,
                 but
                 on
                 the
                 Divines
                 .
              
               But
               Durand●
               saith
               ,
               
                 the
                 Canonists
                 could
                 not
                 be
                 ignorant
                 of
                 the
                 Doctrin
                 of
                 the
                 Roman
                 Church
                 ;
                 for
                 some
                 of
                 them
                 were
                 Cardinals
              
               ;
               and
               he
               gives
               a
               better
               Reason
               ,
               
                 viz.
                 that
                 the
                 sense
                 of
                 the
                 Roman
                 Church
                 was
                 to
                 be
                 seen
                 in
                 the
                 Decretals
                 .
              
               For
               therefore
               Marriage
               was
               owned
               to
               be
               a
               Sacrament
               in
               the
               large
               sense
               ,
               because
               of
               the
               Decret
               .
               of
               Lucius
               III.
               
                 Extra
                 de
                 haeret
                 .
                 c.
                 ad
                 abolendam
              
               ;
               but
               the
               Schoolmen
               argued
               from
               Probabilities
               and
               Niceties
               in
               this
               matter
               ,
               which
               could
               not
               satisfie
               a
               Man's
               understanding
               ;
               as
               appears
               by
               Durandus
               his
               Arguments
               ,
               and
               
               Bellarmin's
               Answers
               to
               them
               .
            
             
               1.
               
               
                 Where
                 Sacraments
                 confer
                 Grace
                 ,
                 there
                 must
                 be
                 a
                 Divine
                 Institution
                 of
                 something
                 above
                 Natural
                 Reason
                 ,
                 but
                 there
                 is
                 nothing
                 of
                 that
                 kind
                 in
                 Matrimony
                 ,
                 besides
                 the
                 signifying
                 the
                 Union
                 between
                 Christ
                 and
                 his
                 Church
                 ;
                 and
                 therefore
                 it
                 is
                 only
                 a
                 Sacrament
                 in
                 a
                 large
                 ,
                 and
                 not
                 in
                 a
                 proper
                 sense
                 .
              
            
             
               In
               answer
               to
               this
               Bellarmin
               saith
               ,
               
                 that
                 it
                 both
                 signifies
              
               
               
                 and
                 causes
                 such
                 a
                 Love
                 between
                 Man
                 and
                 Wife
                 ,
                 as
                 there
                 is
                 between
                 Christ
                 and
                 his
                 Church
                 .
              
            
             
               But
               Vasquez
               saith
               ,
               
                 that
                 the
                 Resemblance
                 as
                 to
                 Christ
                 and
              
               
               
                 his
                 Church
                 in
                 Matrimony
                 ,
                 doth
                 not
                 at
                 all
                 prove
                 a
                 promise
                 of
                 Grace
                 made
                 to
                 it
                 .
              
               And
               
                 Basilius
                 Pontius
              
               approves
               of
               what
               Vasquez
               saith
               ,
               and
               confesses
               ,
               
                 that
                 it
                 cannot
                 be
                 infer'd
                 from
                 hence
                 that
                 it
                 is
                 a
                 true
                 and
                 proper
                 Sacrament
                 .
              
            
             
               2.
               
               
                 Here
                 is
                 nothing
                 External
                 added
                 ,
                 besides
                 the
                 mere
                 Contract
                 of
                 the
                 Persons
                 ;
                 but
                 the
                 nature
                 of
                 a
                 Sacrament
                 impli●s
                 some
                 external
                 and
                 visible
                 sign
                 .
              
            
             
               Bellarmin
               answers
               ,
               
                 that
                 it
                 is
                 not
                 necessary
                 there
                 should
                 be
                 in
                 this
                 Sacrament
                 any
                 such
                 extrinsecal
                 sign
                 ;
                 because
                 it
                 lies
                 in
                 a
                 mere
                 Contract
                 .
              
               And
               that
               I
               think
               holds
               on
               the
               other
               side
               ,
               that
               a
               mere
               Contract
               cannot
               be
               a
               Sacrament
               ,
               from
               their
               own
               Definition
               of
               a
               Sacrament
               .
            
             
             
               3.
               
               
                 The
                 Marriage
                 of
                 Infidels
                 was
                 good
                 and
                 valid
                 ,
                 and
                 their
                 Baptism
                 adds
                 nothing
                 to
                 it
                 ;
                 but
                 it
                 was
                 no
                 Sacrament
                 before
                 ,
                 and
                 therefore
                 not
                 after
                 .
              
            
             
               Bellarmin
               answers
               ,
               
                 that
                 it
                 becomes
                 a
                 Sacrament
                 after
                 .
              
               And
               so
               there
               is
               a
               Sacrament
               without
               either
               Matter
               or
               Form
               ;
               for
               there
               is
               no
               new
               Marriage
               .
            
             
               4.
               
               
                 Marriage
                 was
                 instituted
                 in
                 the
                 time
                 of
                 Innocency
                 ,
                 and
                 is
                 a
                 natural
                 Dictate
                 of
                 Reason
                 ,
              
               and
               therefore
               no
               Sacrament
               .
            
             
               Bellarmin
               answers
               ,
               
                 that
                 it
                 was
                 no
                 Sacrament
                 then
                 ,
                 because
                 there
                 was
                 no
                 need
                 of
                 Sacramental
                 Grace
                 .
                 And
                 although
                 the
                 Marriage
                 of
              
               Adam
               and
               Eve
               
                 did
                 represent
                 the
                 Union
                 between
                 Christ
                 and
                 his
                 Church
                 ;
                 yet
                 it
                 was
                 no
                 proper
                 Sacrament
                 .
              
               But
               how
               doth
               it
               prove
               that
               it
               is
               a
               Sacrament
               upon
               any
               other
               Account
               ,
               under
               the
               Gospel
               ?
               And
               if
               that
               doth
               not
               imply
               a
               promise
               of
               Grace
               ,
               then
               how
               can
               it
               now
               ?
            
             
               So
               that
               Durandus
               his
               Reasons
               appear
               much
               stronger
               than
               
               Bellarmin's
               Answers
               .
            
             
               But
               Durandus
               urges
               one
               thing
               more
               ,
               which
               Bellarmin
               takes
               no
               notice
               of
               ,
               viz.
               
                 that
                 this
                 Opinion
                 of
                 the
                 Canonists
                 was
                 very
                 well
                 known
                 at
                 that
                 time
                 ,
                 and
                 was
                 never
                 condemned
                 as
                 contrary
                 to
                 any
                 determination
                 of
                 the
                 Church
                 .
              
               Now
               ,
               if
               there
               had
               been
               any
               constant
               Tradition
               even
               of
               the
               Church
               of
               Rome
               against
               it
               ,
               it
               is
               impossible
               these
               Canonists
               should
               have
               avoided
               Censure
               ;
               their
               Opinion
               being
               so
               much
               taken
               notice
               of
               by
               the
               Schoolmen
               afterwards
               .
               
                 Jacobus
                 Almain
              
               saith
               ,
               
                 it
                 was
                 a
                 Controversie
                 between
                 the
                 Canonists
              
               
               
                 and
                 Divines
                 ,
                 whether
                 Matrimony
                 was
                 a
                 Sacram●nt
              
               ;
               not
               all
               the
               Divines
               neither
               ;
               for
               the
               confesses
               
                 Durandus
                 and
                 others
                 seemed
                 to
                 agree
                 with
                 them
                 .
              
               What
               
                 Universal
                 Tradition
              
               then
               had
               the
               Council
               of
               Trent
               to
               rely
               upon
               in
               this
               matter
               ?
               When
               
                 all
                 the
                 Cano●ists
              
               ,
               according
               to
               Almain
               ,
               and
               
                 some
                 of
                 the
                 Divines
              
               ,
               opposed
               it
               ?
               He
               sets
               down
               their
               
               different
               Reasons
               ;
               but
               never
               alledges
               matter
               of
               Faith
               ,
               or
               Tradition
               against
               them
               ,
               but
               only
               saith
               ,
               
                 the
                 Divines
                 hold
                 the
                 other
                 Opinion
                 ,
                 because
                 Matrimony
                 is
                 one
                 of
                 the
                 Seven
                 Sacraments
                 .
              
               But
               on
               what
               was
               the
               Opinion
               of
               the
               Necessity
               of
               
                 Seven
                 Sacraments
              
               grounded
               ?
               What
               Scripture
               ,
               what
               Fathers
               ,
               what
               Tradition
               was
               there
               ,
               before
               
                 Peter
                 Lombard
              
               ,
               for
               just
               that
               number
               ?
            
             
               
                 The
                 Sense
                 of
                 the
              
               Greek
               
                 Church
                 about
                 Seven
                 Sacraments
              
               .
            
             
               But
               before
               I
               come
               to
               that
               ,
               it
               is
               fit
               to
               take
               notice
               of
               what
               Bellarmin
               lays
               great
               weight
               upon
               ,
               both
               as
               to
               the
               Number
               of
               the
               Sacraments
               in
               general
               ,
               and
               this
               in
               particular
               ;
               
               which
               is
               ,
               
                 the
                 consent
                 of
                 both
                 the
              
               Greek
               and
               Latin
               
                 Church
                 for
                 at
                 least
              
               500
               Years
               .
               But
               I
               have
               shewed
               there
               
               was
               no
               such
               Consent
               ,
               as
               is
               boasted
               of
               even
               in
               the
               Latin
               Church
               .
               
                 As
                 to
                 the
              
               Greek
               Church
               ,
               he
               saith
               ,
               
                 it
                 is
                 an
                 argument
                 of
                 Universal
                 Tradition
                 ,
                 when
                 they
                 had
                 the
                 same
                 Tradition
                 even
                 in
                 their
                 Schism
                 .
              
            
             
               To
               this
               I
               Answer
               .
            
             
               1.
               
               We
               do
               not
               deny
               that
               the
               latter
               Greeks
               ,
               after
               the
               taking
               Constantinople
               by
               the
               Latins
               ,
               did
               hold
               
                 Seven
                 Mysteries
              
               ;
               which
               the
               Latins
               render
               Sacraments
               .
               For
               after
               there
               were
               
                 Latin
                 Patriarchs
              
               at
               Constantinople
               ,
               and
               abundance
               of
               
                 Latin
                 Priests
              
               in
               the
               
                 Eastern
                 Parts
              
               ,
               they
               had
               perpetual
               Disputes
               about
               Religion
               ;
               and
               the
               Latins
               by
               degrees
               did
               gain
               upon
               them
               in
               some
               points
               ;
               and
               particularly
               in
               this
               of
               
                 Seven
                 Sacraments
              
               ,
               for
               the
               Latins
               thought
               it
               an
               advantage
               to
               their
               Church
               to
               boast
               of
               such
               a
               Number
               of
               Sacraments
               ;
               and
               the
               Greeks
               that
               they
               might
               not
               seem
               to
               come
               behind
               them
               ,
               were
               willing
               to
               embrace
               the
               same
               Number
               .
            
             
             
               The
               first
               Person
               among
               them
               who
               is
               said
               to
               have
               written
               about
               them
               ,
               was
               Simeon
               Bishop
               of
               Thessalonica
               ,
               whom
               Possevin
               sets
               at
               a
               greater
               distance
               ,
               that
               the
               Tradition
               might
               seem
               so
               much
               elder
               among
               them
               ;
               (
               for
               he
               makes
               
               him
               to
               have
               lived
               600
               years
               before
               his
               time
               ;
               )
               but
               
                 Leo
                 Allatius
              
               hath
               evidently
               proved
               ,
               that
               he
               lived
               not
               two
               
               hundred
               years
               before
               him
               ,
               (
               which
               is
               a
               considerable
               difference
               ,
               )
               for
               Simeon
               dyed
               but
               six
               months
               before
               the
               taking
               of
               
                 Thessalonica
                 ,
                 A.
                 D.
              
               1430
               ,
               as
               he
               proves
               from
               
                 Joh.
                 Anagnosta
              
               ,
               who
               was
               present
               at
               the
               taking
               it
               .
               From
               hence
               it
               appers
               how
               very
               late
               this
               Tradition
               came
               into
               the
               
                 Greek
                 Church
              
               .
            
             
               After
               him
               
                 Gabriel
                 Severus
              
               ,
               Bishop
               of
               Philadelphia
               ,
               wrote
               about
               the
               
                 Seven
                 Sacraments
              
               ,
               and
               he
               lived
               at
               Venice
               in
               Arcudius
               his
               time
               ,
               who
               wrote
               since
               Possevin
               ;
               and
               Crusius
               wrote
               to
               this
               
                 Gabriel
                 A.
                 D.
              
               1580
               ,
               and
               he
               was
               consecrated
               
               by
               
                 Jeremias
                 A.
                 D.
              
               1577.
               
               So
               that
               neither
               his
               Authority
               ,
               or
               that
               of
               Je●emias
               ,
               can
               signifie
               any
               thing
               as
               to
               the
               Antiquity
               of
               this
               Tradition
               among
               the
               Greeks
               .
            
             
               
                 Leo
                 Allatius
              
               talks
               of
               
                 the
                 old
                 as
                 well
                 as
                 Modern
                 Greeks
                 ,
              
               
               
                 who
                 held
                 Seven
                 Sacraments
              
               ,
               but
               he
               produces
               the
               Testimony
               only
               of
               those
               who
               lived
               since
               the
               taking
               of
               Constantinople
               ;
               as
               
                 Job
                 the
                 Monk
                 ,
                 Simeon
                 ,
                 Johannes
                 Palaeologus
                 ,
                 Jeremias
                 ,
                 Gabriel
                 ,
                 Cyrillus
                 Berrhoensis
                 ,
                 Parthenius
                 ,
              
               and
               such
               like
               :
               But
               he
               very
               craftily
               saith
               ,
               
                 he
                 produces
                 these
                 to
                 let
                 us
                 see
                 they
                 have
                 not
                 gone
                 off
                 from
                 the
                 Faith
                 of
                 their
                 Ancestors
                 ,
              
               whereas
               that
               is
               the
               thing
               we
               would
               have
               seen
               ,
               viz.
               the
               Testimony
               of
               the
               Greeks
               before
               ,
               and
               not
               afterwards
               .
               As
               to
               the
               
                 ancient
                 Greeks
              
               ,
               he
               confesses
               
                 they
                 say
                 nothing
                 of
                 the
                 number
                 .
                 De
                 numero
                 apud
                 eos
                 altum
                 silentium
              
               
               est
               .
               And
               how
               could
               therebe
               a
               Tradition
               in
               so
               much
               silence
               ?
               
                 But
                 some
                 speak
                 of
                 some
                 ,
                 and
                 others
                 of
                 others
                 ,
                 but
                 all
                 speak
                 of
                 all
                 .
              
               This
               is
               a
               very
               odd
               way
               to
               prove
               a
               Tradition
               of
               a
               certain
               Number
               .
               For
               then
               ,
               some
               might
               
               believe
               Three
               ,
               others
               Four
               ,
               others
               Five
               ,
               but
               how
               can
               this
               prove
               that
               all
               believed
               just
               Seven
               ?
               However
               let
               us
               see
               the
               Proof
               .
               But
               instead
               of
               that
               he
               presently
               starts
               an
               
                 Objection
                 from
                 the
                 pretended
              
               Dionysius
               Areopagita
               ,
               viz.
               
                 That
                 where
                 he
                 designs
                 to
                 treat
                 of
                 all
                 the
                 Sacraments
                 ,
                 he
                 never
                 mentions
                 Penance
                 ,
                 Extreme
                 Unction
                 ,
                 and
                 Matrimony
              
               ;
               
               and
               after
               a
               great
               deal
               of
               rambling
               Discourse
               ,
               he
               concludes
               
                 that
                 he
                 did
                 ill
                 to
                 leave
                 them
                 o●t
                 ;
                 and
                 that
                 others
                 Answers
              
               
               
                 are
                 insufficient
              
               .
               He
               shews
               from
               
                 Tertullian
                 ,
                 Ambrose
              
               and
               
                 Cyril
                 that
                 the
                 necessary
                 Sacraments
                 are
                 mentioned
              
               ;
               but
               where
               are
               the
               rest
               ?
               and
               we
               are
               now
               enquiring
               after
               them
               in
               the
               ancient
               
                 Greek
                 Church
              
               ;
               but
               they
               are
               not
               to
               be
               foun●
               .
               As
               one
               may
               confidently
               affirm
               ,
               when
               one
               who
               professed
               so
               much
               skill
               in
               the
               
                 Greek
                 Church
              
               ,
               as
               
                 Leo
                 Allatius
              
               ,
               hath
               no
               more
               to
               say
               for
               the
               Proof
               of
               it
               .
            
             
               2.
               
               Those
               Greeks
               who
               held
               
                 Seven
                 Sacraments
              
               ,
               did
               not
               hold
               them
               in
               the
               Sense
               of
               the
               Council
               o●
               Trent
               .
               And
               that
               for
               two
               Reasons
               .
            
             
               1.
               
               They
               do
               not
               hold
               them
               all
               to
               be
               of
               
                 divine
                 Institution
              
               .
               Which
               appears
               by
               the
               Patriarch
               Jeremias
               his
               Answer
               to
               the
               
                 Tubing
                 Divines
              
               ,
               who
               at
               first
               seems
               to
               write
               agreeably
               to
               the
               Church
               of
               Rome
               in
               this
               matter
               ,
               (
               except
               about
               Extreme
               Unction
               ;
               )
               but
               being
               pressed
               hard
               by
               them
               in
               their
               Reply
               ;
               he
               holds
               
                 to
                 the
                 Divine
                 Institution
                 of
                 Baptism
                 ,
                 and
                 the
                 Eucharist
                 ,
              
               but
               gives
               up
               the
               rest
               ,
               
                 as
                 instituted
                 by
                 the
                 Churches
                 Authority
                 .
              
               Which
               is
               plain
               giving
               
               up
               the
               Cause
               .
               How
               then
               comes
               Bellarmin
               to
               insist
               so
               much
               on
               the
               Answer
               of
               Jeremias
               ?
               The
               Reason
               was
               ,
               that
               Socolovius
               had
               procured
               from
               Constantinople
               the
               
                 Patriarch's
                 first
                 answer
              
               ,
               and
               translated
               and
               printed
               it
               ;
               upon
               which
               great
               Triumphs
               were
               made
               of
               the
               
                 Patriarch's
                 Consent
              
               with
               the
               Church
               of
               Rome
               ;
               but
               when
               these
               Divines
               were
               hereby
               provoked
               to
               publish
               the
               whole
               proceedings
               ,
               
               those
               of
               the
               Church
               of
               Rome
               were
               unwilling
               to
               be
               undeceived
               ;
               and
               so
               take
               no
               notice
               of
               any
               farther
               Answer
               .
               Since
               the
               time
               of
               Jeremias
               ,
               the
               Patriarch
               of
               Alexandria
               ,
               (
               as
               he
               was
               afterwards
               ,
               )
               
                 Metrophanes
                 Critopulus
              
               
               published
               an
               Account
               of
               the
               Faith
               of
               the
               
                 Greek
                 Church
              
               ;
               and
               he
               saith
               expresly
               of
               Four
               of
               the
               Seven
               ,
               
                 that
                 they
                 are
                 Mystical
                 Rites
                 ,
                 and
                 equivocally
                 called
                 Sacraments
                 .
              
               And
               from
               hence
               it
               appears
               how
               little
               Reason
               
                 Leo
                 Allatius
              
               had
               
               to
               be
               angry
               with
               Caucus
               ,
               a
               Latinized
               Greek
               ,
               like
               himself
               ,
               for
               affirming
               
                 that
                 the
                 modern
                 Greeks
                 did
                 not
                 look
                 on
                 these
                 Sacraments
                 as
                 of
                 Divine
                 Institution
              
               ;
               but
               after
               he
               hath
               given
               him
               some
               hard
               words
               ,
               he
               offers
               to
               prove
               his
               Assertion
               for
               him
               .
               To
               which
               end
               he
               not
               only
               quotes
               that
               passage
               of
               the
               Patriarch
               Jeremias
               ,
               but
               others
               of
               Job
               and
               Gregorius
               ;
               from
               whence
               he
               infers
               ,
               
                 that
                 Five
                 of
                 the
                 Sacraments
                 were
                 of
                 Ecclesiastical
                 Institution
                 ,
              
               and
               he
               saith
               nothing
               to
               take
               it
               off
               .
               So
               admirably
               hath
               he
               proved
               the
               Consent
               of
               the
               Eastern
               and
               
                 Western
                 Churches
              
               !
            
             
               2.
               
               They
               do
               not
               agree
               in
               the
               Matter
               ,
               or
               Form
               ,
               or
               some
               essential
               part
               of
               them
               ,
               with
               the
               Council
               of
               Trent
               ,
               and
               therefore
               can
               make
               up
               no
               Tradition
               for
               the
               Doctrin
               of
               that
               Council
               about
               the
               
                 Seven
                 Sacraments
              
               .
               This
               will
               be
               made
               appear
               by
               going
               through
               them
               .
            
          
           
             
               1.
               
               
                 Of
                 Chrism
              
               .
            
             
               1.
               
               As
               to
               the
               
                 Form
                 ,
                 Arcudius
              
               shews
               ,
               that
               Gabriel
               of
               Philadelphia
               ,
               Cabasilas
               and
               Marcus
               Ephesius
               ,
               
                 all
                 place
              
               
               
                 the
                 Form
                 in
                 the
                 Consecration
                 of
                 it
              
               ;
               but
               the
               Church
               of
               Rome
               makes
               the
               Form
               to
               lie
               in
               the
               
                 Words
                 spoken
                 in
                 the
                 Use
                 of
                 it
                 .
              
            
             
               2.
               
               As
               to
               the
               Minister
               of
               it
               .
               Among
               the
               Greeks
               it
               is
               commonly
               performed
               by
               the
               Presbyter
               ,
               though
               the
               
                 Bishop
                 be
                 present
              
               ;
               but
               the
               Council
               of
               Tr●nt
               denounces
               an
               
               Anathema
               against
               him
               that
               saith
               ,
               
                 the
                 Bishop
                 alone
                 is
                 not
              
               
               
                 the
                 ordinary
                 Minister
                 of
                 it
              
               .
            
             
               3.
               
               As
               to
               the
               Character
               .
               The
               Council
               of
               Trent
               declares
               
                 that
                 whosoever
                 affirms
                 that
                 Confirmation
                 doth
                 not
                 imprint
                 an
                 indelible
                 Character
                 ,
                 so
                 as
                 it
                 cannot
                 be
                 repeated
                 is
                 Anathematized
              
               ;
               but
               Arcudius
               shews
               at
               large
               ,
               that
               the
               modern
               
               Greeks
               make
               no
               scruple
               of
               
                 reiterating
                 Confirmation
              
               .
               But
               Catumsyritus
               ,
               another
               
                 Latinized
                 Greek
              
               ,
               opposes
               Arcudius
               herein
               ;
               and
               saith
               ,
               
                 that
                 the
                 Use
                 of
                 Chrism
                 among
                 the
                 Geeeks
                 ,
                 doth
                 not
                 relate
                 to
                 the
                 Sacrament
                 of
                 Confirmation
                 ,
                 but
                 was
                 a
                 Symbolical
                 Ceremony
                 relating
                 to
                 Baptism
              
               ;
               and
               for
               this
               he
               quotes
               one
               Corydaleus
               a
               Man
               of
               great
               Note
               in
               the
               
                 Patriarchal
                 Church
              
               at
               Constantinople
               .
               Therefore
               Caucus
               had
               reason
               to
               deny
               that
               the
               Greeks
               receive
               that
               which
               the
               Latins
               call
               the
               Sacrament
               of
               Confirmation
               .
               And
               if
               this
               hold
               ,
               then
               the
               Tradition
               of
               the
               
                 Seven
                 Sacraments
              
               must
               fail
               in
               the
               
                 Greek
                 Church
              
               .
               For
               they
               deny
               that
               they
               have
               any
               such
               thing
               as
               a
               Sacrament
               of
               Confirmation
               distinct
               from
               Baptism
               .
            
          
           
             
               2.
               
               
                 Of
                 the
                 Sacrament
                 of
                 Penance
              
               .
            
             
               1.
               
               The
               Council
               of
               Trent
               declares
               
                 Absolution
                 of
                 the
                 Penitent
                 to
                 be
                 a
                 judicial
                 Act
                 ,
                 and
                 denounces
                 an
                 Anathema
                 against
              
               
               
                 him
                 that
                 denies
                 it
              
               ;
               but
               the
               
                 Greek
                 Church
              
               uses
               a
               
                 deprecative
                 Form
              
               ,
               (
               as
               they
               call
               it
               ,
               )
               not
               pronouncing
               Absolution
               by
               way
               of
               Sentence
               ,
               but
               by
               way
               of
               
                 Prayer
                 to
                 God.
              
               Which
               as
               Aquinas
               observes
               ,
               
                 rather
                 shews
                 a
                 Person
                 to
                 be
                 absolved
                 by
                 God
                 than
                 by
                 the
                 Priest
                 ,
                 and
                 are
                 rather
                 a
                 Prayer
              
               
               
                 that
                 it
                 may
                 be
                 done
                 ,
                 than
                 a
                 signification
                 that
                 it
                 is
                 done
              
               ;
               and
               therefore
               he
               looks
               on
               such
               Forms
               as
               insufficient
               .
               And
               if
               it
               be
               a
               
                 judicial
                 Sentence
              
               ,
               as
               the
               Council
               of
               Trent
               determines
               ,
               it
               can
               hardly
               be
               reconciled
               to
               such
               a
               Form
               ,
               wherein
               no
               kind
               of
               
                 judicial
                 Sentence
              
               was
               ever
               pronounced
               ;
               as
               
               Arcudius
               grants
               ;
               and
               in
               
                 Extreme
                 Unction
              
               ,
               where
               such
               a
               
               Form
               is
               allowed
               ,
               there
               is
               ,
               as
               he
               observes
               ,
               no
               
                 Judicial
                 Act.
              
               But
               he
               hopes
               at
               last
               to
               bring
               the
               
                 Greeks
                 off
              
               by
               a
               Phrase
               used
               in
               some
               of
               their
               Forms
               ,
               
                 I
                 have
                 you
                 absolved
              
               ;
               but
               he
               
               confesses
               it
               is
               not
               in
               their
               
                 Publick
                 Offices
              
               ;
               and
               their
               Priests
               for
               the
               most
               part
               use
               it
               not
               .
               Which
               shews
               it
               to
               be
               an
               Innovation
               among
               the
               
                 Latinizing
                 Greeks
              
               ,
               if
               it
               be
               so
               observed
               ,
               which
               Catumsyritus
               denies
               ,
               and
               saith
               ,
               
                 he
                 proves
              
               
               
                 it
                 only
                 from
                 some
                 Forms
                 granted
                 by
                 Patents
                 ,
              
               which
               are
               not
               Sacramental
               ;
               and
               supposing
               it
               otherwise
               ,
               he
               saith
               ,
               
                 it
                 is
                 foolish
                 ,
                 false
                 and
                 erroneous
                 to
                 suppose
                 such
                 a
                 Form
                 to
                 be
                 valid
                 ;
                 because
                 it
                 is
                 no
                 Judicial
                 Act.
                 
              
            
             
               2.
               
               The
               Council
               of
               Trent
               makes
               Confession
               of
               all
               Mortal
               
               Sins
               ,
               how
               secret
               soever
               ,
               to
               be
               necessary
               in
               order
               to
               the
               benefit
               of
               
                 Priestly
                 Absolution
              
               in
               this
               Sacrament
               ,
               and
               denounces
               an
               Anathema
               against
               those
               that
               deny
               it
               ;
               but
               the
               
               
                 Greek
                 Church
              
               grants
               Absolution
               upon
               supposition
               
                 that
                 they
                 have
                 not
                 confessed
                 all
                 Mortal
                 Sins
                 :
              
               As
               appears
               by
               the
               Form
               of
               the
               Patriarch
               of
               Antioch
               ,
               produced
               by
               Arcudius
               ,
               and
               another
               Form
               of
               the
               Patriarch
               of
               Constantinople
               ,
               in
               Jeremias
               
               his
               Answer
               .
               Arcudius
               is
               hard
               put
               to
               it
               ,
               when
               to
               excuse
               this
               he
               saith
               ,
               
                 they
                 only
                 pray
                 to
                 God
                 to
                 forgive
                 them
              
               ;
               for
               this
               is
               to
               own
               that
               a
               
                 deprecative
                 Form
              
               is
               insufficient
               ,
               and
               so
               that
               there
               is
               no
               Sacrament
               of
               Penance
               in
               the
               
                 Greek
                 Church
              
               .
            
          
           
             
               3.
               
               
                 Of
                 Orders
              
               .
            
             
               The
               Greek
               and
               
                 Latin
                 Churches
              
               differ
               ,
               both
               as
               to
               
                 Matter
                 and
                 Form.
              
               The
               Council
               of
               
                 Trent
                 Anathematiseth
              
               those
               
                 who
                 deny
                 a
                 visible
                 and
                 exeternal
                 Priesthood
                 in
                 the
                 New
                 Testament
              
               ;
               
               
                 or
                 a
                 Power
                 of
                 consecrating
                 and
                 offering
                 the
                 true
                 Body
                 and
                 Bloud
                 of
                 Christ
                 ,
                 and
                 of
                 remitting
                 and
                 retaining
              
               
               
                 of
                 Sins
              
               .
               And
               this
               two-fold
               Power
               the
               Church
               of
               Rome
               expresses
               by
               a
               double
               Form
               ,
               one
               of
               
                 delivering
                 the
                 Vessels
                 with
              
               Accipe
               Potestatem
               ,
               &c.
               
                 the
                 other
                 of
                 Imposition
                 of
                 Hands
                 ,
                 with
              
               Accipe
               Spiritum
               Sanctum
               .
            
             
               But
               the
               
                 Greek
                 Church
              
               wholly
               omits
               the
               former
               ,
               on
               which
               the
               greatest
               weight
               is
               laid
               in
               the
               
                 Latin
                 Church
              
               ,
               and
               many
               think
               the
               
                 Essential
                 Form
              
               lies
               in
               it
               .
               When
               the
               Office
               of
               Ordination
               is
               over
               ,
               the
               Book
               of
               the
               Liturgy
               ,
               called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               delivered
               to
               the
               Presbyter
               ,
               but
               without
               any
               words
               ;
               and
               there
               is
               no
               mention
               of
               it
               in
               their
               Rituals
               ,
               either
               Printed
               or
               MSS.
               so
               likewise
               a
               parcel
               of
               consecrated
               Bread
               is
               delivered
               by
               the
               Bishop
               to
               him
               afterwards
               .
               And
               all
               the
               Form
               is
               ,
               
                 The
                 Divine
                 Grace
                 advances
                 such
                 an
                 one
                 to
                 the
                 Office
                 of
                 a
                 Presbyter
                 .
              
            
             
               If
               we
               compare
               this
               with
               the
               Form
               in
               the
               Council
               of
               Florence
               ,
               we
               shall
               find
               no
               agreement
               either
               as
               to
               Matter
               or
               Form
               ,
               in
               this
               Sacrament
               ,
               between
               the
               Greek
               and
               
                 Latin
                 Churches
              
               .
               For
               there
               the
               Matter
               is
               said
               to
               be
               
                 that
                 by
                 which
                 the
                 Order
                 is
                 conferred
                 ,
              
               viz.
               
                 the
                 delivery
                 of
                 the
                 Chalice
                 with
                 Wine
                 ,
                 and
                 the
                 Paten
                 with
                 the
                 Bread
              
               ;
               and
               the
               
                 Form
                 ,
                 Receive
                 the
                 Power
                 of
                 offering
                 Sacrifice
                 for
                 the
                 Living
                 and
                 the
                 Dead
                 .
              
               And
               it
               is
               hardly
               possible
               to
               suppose
               these
               two
               Churches
               should
               go
               upon
               the
               same
               Tradition
               .
               I
               know
               what
               pains
               Arcudius
               hath
               taken
               to
               reconcile
               them
               ;
               but
               as
               long
               as
               the
               Decree
               of
               Eugenius
               stands
               ,
               and
               is
               received
               in
               the
               Church
               of
               Rome
               ,
               it
               is
               impossible
               .
               And
               Catumsyritus
               labours
               hard
               to
               prove
               ,
               
                 that
                 he
                 hath
                 endeavoured
                 thereby
                 to
                 overthrow
                 the
                 whole
                 Order
                 of
                 Priesthood
                 in
                 the
                 Roman
                 Church
                 .
              
            
          
           
             
             
               4.
               
               
                 Of
                 Extreme
                 Unction
              
               .
            
             
               Bellarmin
               particularly
               appeals
               to
               the
               
                 Greek
                 Church
              
               for
               
               its
               consent
               as
               to
               this
               Sacrament
               ;
               but
               if
               he
               means
               in
               the
               modern
               sense
               as
               it
               is
               deliver'd
               by
               the
               Councils
               of
               Florence
               and
               Trent
               ,
               he
               is
               extremely
               mistaken
               .
            
             
               1.
               
               For
               the
               former
               saith
               ,
               
                 it
                 is
                 not
                 to
                 be
                 given
                 but
                 to
                 such
                 of
                 whose
                 death
                 they
                 are
                 afraid
              
               ;
               and
               the
               Council
               of
               Trent
               calls
               it
               
                 the
                 Sacrament
                 of
                 dying
                 Persons
              
               .
               But
               the
               Greeks
               administer
               their
               Sacrament
               of
               Unction
               to
               
                 Persons
                 in
                 health
              
               as
               well
               as
               sickness
               ,
               and
               once
               a
               year
               to
               all
               the
               People
               that
               will
               ;
               which
               Arcudius
               saith
               ,
               
                 is
                 not
                 only
                 done
                 by
                 the
                 illiterate
              
               
               
                 Priests
                 ,
                 but
                 by
                 their
                 Patriarchs
                 and
                 Metropolitans
                 ,
              
               &c.
               and
               they
               look
               on
               then
               as
               
                 a
                 Supplement
                 to
                 the
                 ancient
                 Penance
                 of
                 the
                 Church
              
               ;
               for
               they
               think
               the
               partaking
               of
               
                 the
                 holy
                 Oil
              
               makes
               amends
               for
               that
               :
               but
               this
               Arcudius
               condemns
               as
               an
               abuse
               and
               innovation
               among
               them
               .
               But
               the
               original
               Intention
               and
               Design
               of
               it
               was
               for
               the
               Cure
               and
               Recovery
               of
               sick
               Persons
               ;
               as
               Arcudius
               confesses
               the
               whole
               scope
               of
               the
               Office
               shews
               ;
               and
               
               in
               the
               next
               Chapter
               he
               produces
               the
               Prayers
               to
               that
               end
               .
               And
               the
               Greeks
               charge
               the
               Latins
               with
               Innovation
               in
               giving
               this
               Sacrament
               to
               those
               Persons
               of
               whose
               Recovery
               they
               have
               no
               hope
               .
            
             
               2.
               
               The
               Council
               of
               Trent
               requires
               that
               the
               Oil
               of
               Extreme
               
               Unction
               be
               consecrated
               by
               a
               Bishop
               ;
               and
               this
               the
               Doctors
               of
               the
               Roman
               Church
               ,
               saith
               Catumsyritus
               ,
               make
               
                 essential
                 to
                 the
                 Sacrament
              
               .
               But
               in
               the
               Greek
               Church
               the
               Presbyters
               commonly
               do
               it
               ,
               as
               Arcudius
               shews
               at
               large
               .
            
          
           
             
             
               5.
               
               
                 Of
                 Matrimony
              
               .
            
             
               The
               Council
               of
               Trent
               from
               making
               this
               a
               Sacrament
               ,
               
               denounces
               an
               Anathema
               against
               those
               who
               do
               not
               hold
               the
               Bond
               indissoluble
               ,
               even
               in
               the
               Case
               of
               Adultery
               .
               And
               Bellarmin
               urges
               this
               as
               his
               first
               Reason
               ,
               
                 because
                 it
                 is
                 a
              
               
               
                 sign
                 of
                 the
                 Conjunction
                 of
                 Christ
                 with
                 his
                 Church
                 .
              
               But
               the
               
                 Greek
                 Church
              
               held
               the
               contrary
               ;
               and
               continues
               so
               to
               do
               ,
               as
               both
               Bellarmin
               and
               Arcudius
               confess
               .
            
             
               So
               that
               though
               there
               be
               allow'd
               a
               consent
               in
               the
               Number
               of
               Sacraments
               among
               the
               Modern
               Greeks
               ,
               yet
               they
               have
               not
               an
               entire
               Consent
               with
               the
               Roman
               Church
               in
               any
               one
               of
               them
               .
            
             
               The
               Sense
               of
               other
               Eastern
               Churches
               about
               the
               Seven
               Sacraments
               .
            
             
               But
               to
               shew
               how
               late
               this
               Tradition
               of
               Seven
               Sacraments
               came
               into
               the
               
                 Greek
                 Church
              
               ,
               and
               how
               far
               it
               is
               from
               being
               an
               
                 Universal
                 Tradition
              
               ,
               I
               shall
               now
               make
               it
               appear
               that
               this
               Number
               of
               Sacraments
               was
               never
               received
               in
               the
               other
               Christian
               Churches
               ,
               although
               some
               of
               them
               were
               originally
               descended
               from
               the
               Ancient
               
                 Greek
                 Church
              
               .
            
             
               I
               begin
               with
               the
               most
               
                 Eastern
                 Churches
              
               ,
               called
               the
               Christians
               of
               St.
               Thomas
               in
               the
               East-Indies
               .
               And
               we
               have
               a
               clear
               Proof
               that
               there
               was
               no
               Tradition
               among
               them
               about
               the
               Seven
               Sacraments
               .
               For
               when
               
                 Alexius
                 Meneses
              
               ,
               Archbishop
               of
               Goa
               ,
               undertook
               to
               reform
               them
               according
               to
               the
               
                 Roman
                 Church
              
               ,
               (
               if
               that
               may
               be
               called
               a
               Reformation
               )
               and
               held
               a
               Council
               at
               Diamper
               to
               that
               purpose
               ,
               
                 A.
                 D.
              
               1599.
               
                 he
                 found
                 that
                 they
                 had
                 no
                 Sacrament
                 of
                 Chrism
                 ,
                 or
                 Penance
                 ,
                 or
                 Extreme
                 Unction
                 ,
                 of
                 which
              
               
               
                 they
                 were
                 utterly
                 ignorant
              
               ,
               saith
               Jarricus
               from
               Antonius
               
               Goveanus
               ,
               who
               was
               Prior
               of
               Goa
               ,
               and
               published
               the
               whole
               proceedings
               .
               Which
               Book
               was
               translated
               out
               of
               Portugese
               by
               
                 Joh.
                 Baptista
                 a
                 Glano
              
               into
               French
               ,
               and
               printed
               at
               Brussels
               ,
               1609.
               
               From
               whence
               the
               Author
               of
               the
               
                 Critical
                 History
              
               of
               the
               
                 Faith
                 and
                 Customs
                 of
                 the
                 Eastern
                 Nations
              
               hath
               given
               an
               Account
               of
               these
               things
               ;
               and
               he
               saith
               ,
               
               
                 they
                 owned
                 but
                 three
                 Sacraments
                 ,
                 Baptism
                 ,
                 Eucharist
                 and
                 Orders
                 ;
                 that
                 they
                 knew
                 nothing
                 of
                 the
                 Sacrament
                 of
                 Chrism
                 or
                 extreme
                 Unction
                 ,
                 and
                 abhorred
                 Auricular
                 Confession
                 .
              
               
               But
               in
               excuse
               of
               them
               he
               saith
               ,
               
                 that
                 they
                 joyned
                 Confirmation
              
               
               
                 with
                 Baptism
                 ,
                 as
                 other
                 Eastern
                 Churches
                 did
                 ;
                 that
                 the
                 Sacrament
                 of
                 Extreme
                 Unction
                 as
                 it
                 is
                 practised
                 in
                 the
                 Church
                 of
              
               Rome
               
                 is
                 known
                 only
                 to
                 the
                 Latin
                 Church
              
               ;
               
               
                 but
                 the
                 Eastern
                 Church
                 had
                 the
                 Unction
                 of
                 S.
              
               James
               for
               
               
                 the
                 Cure
                 of
                 Diseases
                 ,
                 as
                 the
                 Greek
                 Church
                 had
                 .
              
            
             
               Cotovicus
               affirms
               the
               same
               of
               the
               other
               
                 Eastern
                 Churches
              
               
               called
               Chaldean
               ,
               (
               who
               are
               under
               the
               same
               Patriarch
               with
               the
               Christians
               of
               S.
               
                 Thomas
                 )
                 that
                 they
                 knew
                 nothing
                 of
                 the
                 Sacraments
                 of
                 Confirmation
                 and
                 Extreme
                 Unction
                 .
              
               This
               Patriarch
               is
               the
               same
               which
               is
               commonly
               called
               the
               Patriarch
               of
               Babylon
               ;
               whose
               Residence
               is
               at
               Mozal
               ;
               but
               called
               of
               Babylon
               ,
               because
               Sele●cia
               ,
               after
               the
               desolation
               of
               the
               true
               Babylon
               had
               the
               name
               given
               to
               it
               (
               as
               it
               were
               ●asie
               to
               prove
               ,
               if
               it
               were
               pertinent
               to
               this
               design
               )
               and
               upon
               the
               destruction
               of
               Sele●cia
               the
               Patriarch
               removed
               first
               to
               Bagdat
               and
               then
               to
               Mozal
               ;
               whose
               Jurisciction
               extends
               over
               all
               those
               
                 Eastern
                 Christians
              
               ,
               which
               are
               called
               Nestorian
               .
            
             
               In
               the
               
                 Abyssine
                 Churches
                 ,
                 Godignus
              
               saith
               positively
               from
               those
               who
               had
               been
               conversant
               among
               them
               ,
               that
               
               
                 they
                 knew
                 nothing
                 of
                 the
                 Sacraments
                 of
                 Chrism
                 and
                 Extreme
                 Unction
                 ;
                 and
                 that
                 all
                 the
                 Confession
                 they
                 have
                 is
                 g●neral
                 and
                 rare
                 ;
                 and
                 that
                 they
                 have
                 no
                 Bishops
                 under
              
               
               
               the
               Abuna
               ,
               
                 and
                 believe
                 the
                 bond
                 of
                 Matrimony
                 easily
                 dissolved
                 .
              
               So
               that
               the
               Tradition
               of
               
                 Seven
                 Sacraments
              
               is
               wholly
               unknown
               to
               them
               ,
               but
               as
               it
               was
               imposed
               by
               the
               
                 Roman
                 M●ssionaries
              
               ;
               which
               imposition
               was
               so
               ill
               received
               there
               and
               brought
               such
               Confusion
               and
               Disorders
               among
               them
               ,
               that
               they
               are
               for
               ever
               banished
               .
            
             
               In
               the
               
                 Armenian
                 Churches
                 ,
                 Joh.
                 Chernacensis
              
               a
               
                 Latinized
                 Armenian
              
               saith
               ,
               
                 that
                 the
                 Armenians
                 owned
                 not
                 the
              
               
               
                 Seven
                 Sacraments
                 ,
                 that
                 they
                 knew
                 nothing
                 of
                 Chrism
                 and
                 Extre●●
                 Unction
                 .
              
               Here
               we
               see
               a
               
                 general
                 consent
              
               as
               to
               the
               total
               ignorance
               of
               two
               of
               the
               
                 Seven
                 Sacraments
              
               in
               these
               Churches
               .
               But
               
                 Clemens
                 Galanus
              
               ,
               who
               had
               been
               
               many
               years
               a
               Missionary
               among
               the
               Armenians
               endeavours
               to
               prove
               
                 that
                 they
                 had
                 the
                 Tradition
                 of
                 the
                 seven
                 Sacraments
              
               ;
               but
               very
               unsuccessfully
               .
               For
               he
               produces
               none
               of
               their
               ancient
               Authors
               for
               it
               :
               but
               he
               names
               Vartanus
               whom
               he
               sets
               himself
               to
               confute
               afterwards
               ;
               and
               he
               confesses
               ,
               
                 that
                 he
                 took
                 away
                 the
                 Sacrament
                 of
                 Penance
                 ,
                 and
                 made
                 Burial
                 of
                 the
                 Dead
                 to
                 be
                 one
                 of
                 his
                 seven
                 .
              
               But
               more
               than
               that
               ,
               he
               saith
               ,
               
                 the
                 Armenian
                 Churches
                 have
              
               
               
                 forbidden
                 Extreme
                 Unction
                 as
                 the
                 Nestorians
                 had
                 done
                 Auricular
              
               
               Confession
               .
               So
               that
               nothing
               like
               a
               truly
               
                 Catholick
                 Tradition
              
               can
               be
               produced
               for
               the
               Number
               of
               
                 seven
                 Sacraments
              
               either
               in
               the
               Church
               of
               Rome
               or
               elsewhere
               ,
               within
               
               Bellarmin's
               own
               term
               of
               500
               years
               .
            
             
               I
               am
               now
               to
               give
               an
               account
               when
               this
               Number
               of
               
                 seven
                 Sacraments
              
               ,
               came
               into
               the
               Church
               ,
               and
               on
               what
               Occasions
               it
               was
               advanced
               to
               be
               a
               point
               of
               Faith.
               
            
             
               The
               first
               I
               can
               find
               who
               expresly
               set
               down
               the
               Number
               of
               
                 seven
                 Sacraments
              
               ,
               was
               
                 Hugo
                 de
                 S.
                 Victore
              
               ,
               who
               
               lived
               in
               the
               
                 twelfth
                 Century
              
               ,
               not
               long
               before
               
                 Peter
                 Lombard
              
               .
               But
               that
               there
               was
               an
               Innovation
               made
               by
               him
               in
               this
               matter
               ,
               I
               shall
               make
               appear
               by
               comparing
               what
               
               he
               saith
               with
               what
               others
               had
               delivered
               who
               were
               short
               of
               the
               Primitive
               Fathers
               .
            
             
               
                 Rupertus
                 Tuitiensis
              
               lived
               much
               about
               the
               same
               time
               in
               Germany
               that
               Hugo
               did
               at
               Paris
               ,
               and
               he
               gives
               a
               different
               
               Resolution
               of
               the
               Question
               about
               the
               
                 Principal
                 Sacraments
              
               :
               For
               he
               names
               no
               more
               than
               
                 Baptism
                 ,
                 the
                 Eucharist
                 and
                 the
                 double
                 Gift
                 of
                 the
                 Holy
                 Ghost
              
               ;
               and
               ,
               saith
               he
               ,
               
                 these
                 three
                 Sacraments
                 are
                 necessary
                 instruments
                 of
                 our
                 Salvation
                 .
              
               But
               Hugo
               saith
               ,
               
                 there
                 are
                 seven
                 principal
                 Sacraments
              
               ;
               (
               which
               sufficiently
               shews
               ,
               that
               he
               thought
               
               there
               were
               other
               Sacraments
               besides
               these
               ;
               and
               so
               he
               expresses
               his
               mind
               in
               another
               place
               ,
               where
               he
               makes
               all
               
                 symbolical
                 Signs
              
               to
               be
               
                 Sacraments
                 ,
              
               )
               but
               the
               
                 principal
                 Sacram●nts
              
               he
               saith
               ,
               
                 are
                 those
                 which
                 convey
                 Grace
              
               .
            
             
               
                 Fulbertus
                 Carnotensis
              
               lived
               in
               France
               in
               the
               beginning
               
               of
               the
               
                 tenth
                 Century
              
               ;
               and
               where
               he
               Discourses
               of
               the
               Sacraments
               he
               names
               no
               more
               than
               
                 Baptism
                 and
                 the
                 Eucharist
              
               .
               He
               calls
               
                 the
                 Body
                 and
                 Blood
                 two
                 Sacraments
                 ,
              
               and
               so
               did
               
                 Rabanus
                 Maurus
              
               before
               him
               .
               
            
             
               Who
               lived
               in
               the
               ninth
               Age
               ,
               and
               was
               a
               Person
               of
               great
               Reputation
               ;
               and
               he
               names
               no
               more
               Sacraments
               than
               
               Baptism
               ,
               and
               Chrism
               ,
               and
               the
               Eucharist
               ;
               where
               he
               proposes
               to
               treat
               of
               them
               ;
               and
               had
               as
               just
               an
               Occasion
               to
               have
               mention'd
               the
               rest
               ,
               as
               Hugo
               had
               .
               But
               Bellarmin
               saith
               ,
               
                 he
                 handled
                 all
                 wherein
                 the
                 Clergy
                 were
                 concerned
                 ,
              
               
               
                 and
                 therefore
                 omitted
                 none
                 but
                 Matrimony
                 .
              
               But
               were
               not
               they
               concerned
               to
               know
               whether
               it
               were
               a
               Sacrament
               or
               not
               ?
               The
               Question
               is
               not
               whether
               he
               mention'd
               the
               things
               ,
               but
               whether
               he
               called
               them
               Sacraments
               ;
               but
               I
               do
               not
               find
               
                 Extreme
                 Unction
              
               so
               much
               as
               mention'd
               by
               him
               in
               the
               place
               he
               refers
               us
               to
               .
            
             
               In
               the
               same
               ●ge
               ,
               
                 Walafridus
                 Strabo
              
               ,
               where
               he
               purposely
               
               discourseth
               of
               the
               Sacraments
               names
               no
               more
               than
               
                 Rabanus
                 Maurus
              
               ;
               and
               this
               had
               been
               an
               inexcusable
               
               omission
               in
               such
               who
               treat
               of
               
                 Ecclesiastical
                 Offices
              
               ;
               and
               were
               to
               inform
               Persons
               of
               their
               duties
               about
               them
               .
               And
               therefore
               I
               lay
               much
               more
               weight
               on
               such
               an
               omission
               in
               them
               than
               in
               any
               other
               Writers
               .
               I
               know
               
                 Paschasius
                 Radbertus
              
               
               mentions
               no
               more
               than
               
                 three
                 Sacraments
                 ,
                 Baptism
                 ,
                 Chrism
                 and
                 the
                 Eucharist
              
               ;
               but
               Bellarmin
               and
               Sirmondus
               say
               
                 he
                 mention'd
                 them
                 for
                 Example
                 sake
                 ,
              
               because
               it
               was
               not
               his
               business
               to
               handle
               the
               Number
               of
               Sacraments
               ;
               but
               this
               Answer
               will
               by
               no
               means
               serve
               for
               those
               who
               purposely
               treated
               of
               these
               matters
               ;
               and
               therefore
               an
               omission
               in
               them
               is
               an
               argument
               that
               they
               knew
               nothing
               of
               them
               .
            
             
               And
               this
               Argument
               will
               go
               yet
               higher
               ;
               for
               in
               the
               beginning
               of
               the
               
                 seventh
                 Century
                 ,
                 Isidore
              
               of
               Sevil
               treated
               
               of
               these
               matters
               ,
               and
               he
               names
               no
               more
               than
               
                 Baptism
                 ,
                 Chrism
              
               and
               the
               Eucharist
               ;
               and
               he
               tells
               us
               ,
               
                 they
                 are
                 therefore
                 called
                 Sacraments
                 ,
                 because
                 under
                 the
                 covering
                 of
                 corporeal
                 things
                 a
                 secret
                 and
                 invisible
                 virtue
                 is
                 convey'd
                 to
                 the
                 pa●takers
                 of
                 them
                 .
              
               And
               this
               very
               passage
               is
               entred
               into
               the
               
                 Canon
                 Law
                 c.
              
               1.
               q.
               1
               
                 c.
                 Multi
                 Secularium
                 ,
                 &c.
              
               and
               there
               it
               passes
               under
               the
               Name
               of
               Gregory
               I.
               but
               the
               
                 Roman
                 Correctors
              
               restore
               it
               to
               Isidore
               .
            
             
               But
               it
               may
               be
               objected
               ,
               that
               
                 Ivo
                 Carnotensis
              
               made
               a
               Collection
               of
               Canons
               before
               Gratian
               ;
               who
               handles
               the
               
               Sacraments
               in
               his
               first
               and
               second
               Part
               ;
               and
               he
               seems
               to
               make
               the
               
                 annual
                 Chrism
              
               to
               be
               a
               Sacrament
               ;
               for
               which
               he
               quotes
               an
               Epistle
               of
               Fabianus
               ,
               who
               saith
               it
               ought
               to
               be
               consecrated
               every
               year
               ,
               
                 quia
                 novum
                 Sacramentum
                 est
              
               ;
               and
               this
               ,
               he
               saith
               ,
               
                 he
                 had
                 by
                 Tradition
                 from
                 the
                 Apostles
                 .
              
               Which
               Testimony
               the
               modern
               Schoolmen
               rely
               upon
               for
               a
               sufficient
               proof
               of
               this
               
                 Apostolical
                 Tradition
              
               .
               But
               this
               
               Epistle
               is
               a
               notorious
               counterfeit
               ,
               and
               rejected
               by
               all
               men
               of
               any
               tolerable
               Ingenuity
               in
               the
               Church
               of
               Rome
               .
               Thus
               we
               trace
               the
               Original
               of
               some
               pretended
               Apostolical
               
               Traditions
               into
               that
               Mass
               of
               Forgeries
               ,
               the
               
                 Decretal
                 Epistles
              
               ,
               which
               was
               sent
               abroad
               under
               the
               Name
               of
               Isidore
               .
            
             
               Ivo
               produces
               another
               Testimony
               from
               Innocentius
               I.
               
               to
               prove
               
                 that
                 Extreme
                 Unction
                 was
                 then
                 owned
                 for
                 a
                 kind
                 of
                 Sacrament
                 ,
                 and
                 therefore
                 ought
                 not
                 to
                 be
                 given
                 to
                 Penitents
                 .
              
               If
               this
               Rule
               holds
               ,
               then
               either
               Matrimony
               was
               no
               Sacrament
               ,
               or
               Penitents
               might
               not
               marry
               ;
               but
               the
               Canonists
               say
               even
               excommunicated
               Persons
               may
               marry
               ,
               but
               one
               of
               them
               saith
               ,
               
                 it
                 is
                 a
                 strange
                 Sacrament
                 excommunicated
                 Persons
                 are
                 allow'd
                 to
                 partake
                 of
                 .
              
               
            
             
               But
               this
               
                 genus
                 est
                 Sacramenti
              
               signifies
               very
               little
               to
               those
               who
               know
               how
               largely
               the
               Word
               Sacrament
               was
               used
               in
               elder
               times
               ,
               from
               Iertullian
               downwards
               .
               But
               our
               Question
               is
               not
               about
               
                 a
                 kind
                 of
                 a
                 Sacrament
              
               ,
               but
               
                 strict
                 and
                 proper
                 Sacraments
              
               ;
               and
               if
               it
               had
               been
               then
               thought
               so
               ,
               he
               would
               not
               have
               permitted
               any
               to
               administer
               it
               ;
               unless
               they
               will
               say
               it
               is
               as
               necessary
               to
               Salvation
               as
               Baptism
               ,
               which
               none
               do
               .
               It
               appears
               from
               hence
               ,
               that
               there
               was
               then
               a
               Custome
               among
               some
               in
               regard
               to
               S.
               James
               his
               Words
               ,
               if
               Persons
               were
               sick
               ,
               to
               take
               some
               of
               the
               Chrism
               to
               anoint
               them
               ,
               and
               to
               pray
               over
               them
               in
               hopes
               of
               their
               Recovery
               ;
               but
               this
               was
               no
               Sacrament
               of
               
                 dying
                 Persons
              
               ,
               as
               it
               is
               now
               in
               the
               Church
               of
               Rome
               .
            
             
               If
               it
               had
               been
               then
               so
               esteemed
               ,
               S.
               Ambrose
               (
               or
               who-ever
               was
               the
               Author
               of
               the
               Book
               of
               Sacraments
               )
               would
               not
               have
               omitted
               it
               ,
               and
               the
               other
               supernumeraries
               ,
               when
               he
               purposely
               treats
               of
               Sacraments
               ;
               the
               same
               holds
               as
               to
               S.
               Cyril
               of
               Jerusalem
               .
               And
               it
               is
               a
               poor
               evasion
               to
               say
               ,
               
                 that
                 they
                 spake
                 only
                 to
                 Catechumens
              
               ;
               for
               they
               were
               to
               be
               instructed
               in
               the
               Means
               and
               Instruments
               of
               Salvation
               as
               they
               make
               all
               Sacraments
               to
               be
               .
            
             
             
               And
               it
               is
               to
               as
               little
               purpose
               to
               say
               ,
               
                 that
                 they
                 do
                 not
                 declare
                 there
                 are
                 but
                 tw●
              
               ;
               for
               our
               business
               is
               to
               enquire
               for
               a
               
                 Catholick
                 Tradition
                 for
                 s●ven
                 true
                 and
                 proper
                 Sacraments
                 ,
                 ,
              
               as
               the
               Council
               of
               Trent
               determines
               under
               an
               Anathema
               .
               But
               if
               we
               compare
               the
               Traditions
               for
               two
               and
               for
               seven
               together
               ,
               the
               other
               will
               be
               found
               to
               have
               far
               greater
               Advantage
               ;
               not
               only
               because
               the
               two
               are
               mention'd
               in
               the
               eldest
               Writers
               ,
               where
               the
               seven
               are
               not
               ;
               but
               because
               so
               many
               of
               the
               Fathers
               agree
               in
               the
               Tradition
               ,
               
                 that
                 the
                 Sacraments
                 were
                 designed
                 by
                 the
                 Water
                 and
                 Blood
                 which
                 came
                 out
                 of
                 our
                 Saviour's
                 side
                 .
              
               So
               S.
               Chrysostom
               ,
               S.
               Cyril
               
               of
               
                 Alexandria
                 ,
                 Leo
                 Magnus
              
               ,
               but
               above
               
               all
               S.
               Augustin
               who
               several
               times
               insists
               
               upon
               this
               ;
               which
               shews
               that
               they
               
               thought
               those
               two
               to
               be
               the
               
                 true
                 and
                 proper
                 Sacraments
              
               of
               Christianity
               ;
               however
               there
               might
               be
               other
               
                 Mystical
                 Rites
              
               which
               in
               a
               large
               sense
               might
               be
               called
               Sacraments
               .
            
             
               As
               to
               the
               Occasions
               of
               setting
               up
               this
               Number
               of
               
                 seven
                 Sacraments
              
               ,
               they
               were
               these
               .
            
             
               1.
               
               Some
               pretty
               Congruities
               which
               they
               had
               found
               out
               for
               them
               .
               The
               
                 Number
                 seven
              
               they
               observe
               was
               in
               request
               in
               the
               
                 Levitical
                 Law
              
               ,
               as
               to
               Sacrifices
               and
               
                 Purifications
                 .
                 Naaman
              
               was
               bid
               to
               wash
               seven
               times
               .
               And
               Bellarmin
               in
               good
               earnest
               concludes
               
                 that
                 the
                 whole
                 Scripture
                 seemed
                 to
                 foretell
                 the
                 seven
                 Sacraments
                 by
                 those
                 things
                 .
              
               
               But
               besides
               ,
               he
               tells
               us
               of
               
                 the
                 seven
                 things
                 relating
                 to
                 natural
                 Life
                 which
                 these
                 have
                 an
                 Analogy
                 with
                 ;
                 the
                 seven
                 sorts
                 of
                 sins
                 these
                 are
                 a
                 remedy
                 against
                 ,
                 and
                 the
                 seven
                 sorts
                 of
                 Vertues
                 which
                 answer
                 to
                 the
                 seven
                 Sacraments
                 .
              
               But
               none
               of
               all
               these
               prove
               any
               
                 Catholick
                 Tradition
              
               .
            
             
               2.
               
               Making
               no
               difference
               between
               
                 Mystical
                 Rites
              
               continued
               in
               Imitation
               of
               Apostolical
               Practices
               ,
               and
               
                 true
                 and
              
               
               
                 real
                 Sacraments
              
               .
               Imposition
               of
               Hands
               for
               Confirmation
               and
               Ordination
               is
               allowed
               to
               be
               a
               very
               just
               and
               reasonable
               Imitation
               of
               them
               ;
               and
               as
               long
               as
               the
               
                 Miraculous
                 Power
              
               of
               Healing
               Diseases
               continued
               ,
               there
               was
               a
               fair
               Ground
               for
               continuing
               the
               Practice
               mentioned
               by
               
                 S.
                 James
              
               ;
               but
               there
               was
               no
               Reason
               afterwards
               to
               change
               this
               into
               quite
               another
               thing
               ,
               by
               making
               it
               a
               Sacrament
               ,
               chiefly
               intended
               for
               doing
               away
               the
               Remainders
               of
               Sin.
               
            
             
               3.
               
               Advancing
               the
               Honour
               of
               the
               Priesthood
               ;
               by
               making
               them
               so
               necessary
               for
               the
               actual
               Expiation
               of
               all
               sorts
               of
               Sins
               ,
               and
               in
               all
               conditions
               .
               For
               no
               Sacrament
               is
               rightly
               administred
               by
               the
               Council
               of
               Trent
               without
               the
               Priest
               ;
               and
               therefore
               clandestine
               Marriages
               are
               declared
               void
               by
               it
               .
               And
               it
               pronounces
               an
               Anathema
               against
               those
               
                 who
                 say
                 any
                 others
                 than
                 Priests
                 can
                 administer
                 Extreme
                 Unction
              
               ;
               however
               it
               appears
               that
               in
               the
               time
               of
               Innocentius
               1.
               any
               might
               make
               use
               of
               the
               Chrism
               when
               it
               was
               consecrated
               by
               a
               Bishop
               ;
               but
               they
               are
               grown
               wiser
               in
               the
               Church
               of
               Rome
               since
               that
               time
               ;
               and
               as
               they
               have
               altered
               a
               Ceremony
               of
               Curing
               into
               a
               Sacrament
               of
               Dying
               ,
               so
               they
               have
               taken
               Care
               that
               none
               but
               Priests
               shall
               perform
               that
               last
               Office
               ,
               that
               the
               People
               may
               believe
               they
               can
               neither
               live
               nor
               dye
               without
               them
               .
            
          
        
         
           
             VI.
             
               Of
               Auricular
               Confession
            
             .
          
           
             The
             Council
             of
             Trent
             declares
             ,
             
               that
               the
               Universal
            
             
             
               Church
               always
               understood
               that
               Christ
               did
               institute
               an
               entire
               Confession
               of
               Sins
               ;
               and
               that
               it
               is
               received
               by
               Divine
               Right
               to
               all
               who
               sin
               after
               Baptism
               ,
               because
               our
               Lord
               Jesus
               Christ
               before
               his
               Ascension
               into
               Heaven
               ,
               did
               leave
               Priests
               as
               his
               Vicars
               ,
               to
               be
               Presidents
               and
               Judges
               ,
               to
               whom
               all
               mortal
               sins
               were
               to
               be
               made
               known
               ,
               and
               of
               which
               they
               were
               by
            
             
             
               The
               Power
               of
               the
               Keys
               to
               give
               Sentence
               ,
               so
               as
               either
               to
               remit
               or
               retain
               them
               .
            
          
           
             It
             farther
             saith
             ,
             
               That
               the
               most
               holy
               and
               ancient
               Fathers
               by
               a
               great
               and
               unanimous
               Consent
               did
               use
               this
               secret
               Sacramental
            
             
             
               Confession
               from
               the
               beginning
            
             .
          
           
             And
             it
             denounces
             Anathema's
             ,
          
           
             1.
             
             
               Against
               him
               that
               denies
               the
               Sacrament
               of
               Penance
               to
            
             
             
               be
               of
               Christ's
               Institution
            
             .
          
           
             2.
             
             
               Against
               him
               that
               denies
               that
               our
               Saviour's
               words
               ,
               Receive
            
             
             
               ye
               the
               Holy
               Ghost
               ,
               Whose
               sins
               ye
               remit
               they
               are
               remitted
               ,
            
             &c.
             
               are
               to
               be
               understood
               of
               the
               Power
               of
               remitting
               and
               retaining
               in
               the
               Sacrament
               of
            
             Penance
             ,
             
               as
               the
               Calick
               Church
               always
               understood
               them
               .
            
          
           
             3.
             
             
               Against
               him
               that
               denies
               Confession
               to
               be
               a
               Part
               of
               it
               ,
               or
               to
               have
               Divine
               Institution
               ,
               and
               to
               be
               necessary
               to
               Salvation
            
             ;
             
             
               as
               it
               relates
               to
               all
               mortal
               though
               secret
               Sins
               .
            
          
           
             Thus
             we
             see
             the
             Sense
             of
             the
             Council
             of
             Trent
             in
             this
             matter
             ;
             and
             I
             shall
             now
             make
             it
             evident
             there
             was
             no
             such
             
               Catholick
               Tradition
            
             ,
             as
             is
             here
             pretended
             for
             it
             ,
             by
             the
             Confession
             of
             their
             own
             Writers
             .
          
           
             1.
             
             As
             to
             the
             General
             Sense
             of
             the
             Church
             .
          
           
             2.
             
             As
             to
             the
             Founding
             it
             on
             John
             22.
             
             
               Those
               sins
               ye
               remit
            
             ,
             &c.
             
          
           
             1.
             
             As
             to
             the
             General
             Sense
             of
             the
             Church
             .
             Maldonat
             reckons
             up
             Seven
             several
             Opinions
             among
             themselves
             about
             
             Confession
             .
             1.
             
             
               Of
               those
               who
               denied
               it
               to
               be
               of
               Divine
               Right
               ,
               but
               held
               it
               to
               be
               useful
               in
               the
               Church
            
             ;
             and
             for
             this
             he
             quotes
             Rhenanus
             and
             Erasmus
             .
             2.
             
             
               Of
               those
               who
               make
               it
               to
               be
               onely
               of
               Ecclesiastical
               Institution
               ;
               and
               this
               ,
            
             saith
             he
             ,
             
               is
               the
               Opinion
               of
               all
               the
               Canonists
               .
            
             3.
             
             
               Of
               those
               who
               thought
               it
               came
               in
               by
               Apostolical
               Tradition
            
             ;
             of
             which
             he
             reckons
             Theodore
             Archbishop
             of
             Canterbury
             ,
             4.
             
             
               Of
               some
            
             
             
               Divines
               who
               held
               it
               to
               be
               instituted
               only
               by
               St.
            
             James
             .
             5.
             
             
               Of
               others
               who
               held
               it
               to
               be
               of
               Divine
               Right
               ,
               and
               not
               instituted
               by
               the
               Apostles
               ,
               but
               insinuated
               by
               Christ
            
             ;
             and
             for
             this
             he
             quotes
             
               Alexander
               Hales
            
             ,
             and
             Bonaventure
             .
             6.
             
             
               Of
               some
               who
               thought
               it
               instituted
               in
               the
               Old
               Testament
               .
            
             7
             ,
             
               Of
               those
               who
               held
               it
               instituted
               by
               Christ
               ,
               but
               not
               as
               a
               Precept
               ,
               but
               by
               way
               of
               Council
            
             ;
             and
             for
             this
             he
             mentions
             Scotus
             and
             his
             Followers
             .
          
           
             Vasquez
             reckons
             up
             among
             those
             whose
             Opinions
             are
             
             not
             condemned
             ,
             The
             
               Canonists
               ,
               Erasmus
               ,
               Bonaventure
               ,
               Alexander
               Hales
               ,
            
             and
             Scotus
             ,
             who
             all
             differed
             from
             the
             Council
             of
             Trent
             .
          
           
             Suarez
             mentions
             three
             Opinions
             among
             them
             1.
             
             Of
             
             
               those
               who
               said
               it
               was
               instituted
               in
               the
               Law
               of
               Nature
               .
            
             2.
             
             
               Of
               those
               who
               attributed
               it
               to
               the
               Law
               of
            
             Moses
             .
             3
             
               Of
               those
               who
               d●nyed
               any
               Institution
               of
               it
               by
               way
               of
               Precept
               from
               Christ
               in
               the
               Law
               of
               Grace
            
             ;
             and
             for
             this
             he
             quotes
             
               Hugo
               de
               Sancto
               Victore
               ,
               Alexandèr
               Hales
               ,
            
             and
             Bonaventure
             ,
             and
             they
             went
             upon
             this
             Ground
             ,
             
               that
               no
               such
               Institution
               could
               be
               proved
               either
               by
               Scripture
               or
               Tradition
               .
            
          
           
             
               Gregory
               de
               Valentia
            
             Confesses
             ,
             
               some
               Catholick
               Authors
            
             
             
               denied
               the
               Divine
               Institution
               of
               Confession
            
             ;
             for
             which
             he
             produces
             the
             Canonists
             ,
             and
             Erasmus
             and
             Rhenanus
             .
             But
             he
             thinks
             
               they
               were
               not
               guilty
               of
               Heresie
               ,
               because
               they
               were
               not
               obstinate
            
             ;
             but
             that
             is
             not
             our
             business
             ,
             which
             is
             to
             shew
             ,
             that
             by
             their
             own
             confession
             there
             was
             not
             a
             constant
             
               Catholick
               Tradition
            
             in
             the
             Church
             about
             it
             .
          
           
             
               Natalis
               Alexander
            
             ,
             who
             hath
             lately
             pretended
             to
             answer
             
             Daillè
             ,
             confesses
             ,
             
               that
               from
               the
               ninth
               to
               the
               thirteenth
               Age
               ,
               many
               Catholicks
               did
               hold
               ,
               that
               Confession
               to
               God
               alone
               was
               sufficient
               to
               obtain
               Remission
               of
               sins
            
             ;
             and
             he
             proves
             it
             from
             
               Lombard
               ,
               Gratian
            
             and
             the
             Canonists
             .
             But
             he
             saith
             
               it
               was
               no
               heresie
               in
               them
               ,
               the
               point
               not
               being
               yet
               settled
               by
               a
               general
               Council
               .
            
          
           
           
             Boileau
             in
             his
             Answer
             to
             Daillè
             cannot
             deny
             
               that
               in
            
             
             
               the
               time
               of
            
             Lombard
             and
             Gratian
             
               men
               held
               several
               ways
               about
               this
               matter
            
             ;
             but
             he
             answers
             with
             Thomas
             upon
             the
             Sentences
             ;
             that
             
               it
               was
               an
               opinion
               then
               ,
               but
               since
               the
               Council
               of
            
             Lateran
             
               it
               is
               become
               a
               Heresie
            
             .
             But
             if
             it
             were
             no
             heretical
             Opinion
             then
             ,
             what
             becomes
             of
             
               Infallible
               Tradition
            
             ?
             If
             the
             Church
             defines
             by
             Tradition
             ,
             that
             Tradition
             must
             be
             proved
             before
             the
             Definition
             ,
             otherwise
             it
             hath
             no
             ground
             to
             proceed
             upon
             .
          
           
             The
             Council
             of
             Lateran
             under
             Innocent
             III.
             (
             it
             seems
             )
             made
             it
             
               a
               Heresie
            
             to
             deny
             this
             
               Sacramental
               Confession
            
             .
             Within
             much
             less
             than
             a
             Century
             before
             it
             ,
             lived
             
               Peter
               Lombard
            
             and
             
               Gratian.
               Peter
               Lombard
            
             made
             it
             his
             business
             to
             collect
             a
             Body
             of
             Divinity
             out
             of
             the
             Sentences
             of
             the
             Fathers
             ;
             and
             his
             work
             hath
             been
             universally
             esteemed
             in
             the
             
               Roman
               Church
            
             .
             When
             he
             comes
             to
             state
             this
             point
             of
             Confession
             out
             of
             the
             
               Fathers
               ,
               i.
               e.
            
             to
             give
             an
             account
             of
             the
             Tradition
             of
             the
             Church
             about
             it
             ;
             he
             tells
             us
             in
             the
             beginning
             ,
             
               that
               learned
               men
               were
               of
               different
               opinions
            
             ;
             
             and
             for
             what
             reason
             ?
             
               because
               the
               Doctors
               of
               the
               Church
               seemed
               to
               deliver
               not
               only
               divers
               but
               contrary
               things
               ,
               i.
               e.
            
             they
             had
             no
             certain
             and
             constant
             Tradition
             about
             them
             .
             And
             when
             he
             comes
             to
             the
             point
             of
             
               Confession
               to
               God
               only
            
             ,
             he
             quotes
             for
             it
             ,
             besides
             Scripture
             ,
             S.
             Ambrose
             ,
             and
             S.
             Chrysostem
             ,
             and
             Prosper
             ,
             and
             against
             it
             S.
             Augustine
             and
             Leo
             ,
             and
             concludes
             himself
             for
             the
             latter
             ;
             but
             saith
             not
             a
             word
             more
             to
             shew
             that
             the
             
               constant
               Tradition
            
             of
             the
             Church
             had
             been
             for
             this
             opinion
             .
          
           
             Gratian
             puts
             the
             same
             Question
             ,
             and
             for
             
               Confession
               to
            
             
             
               God
               alone
            
             he
             quotes
             S.
             Ambrose
             ,
             S.
             Augustine
             ,
             and
             Prosper
             ,
             besides
             Scripture
             ,
             and
             argues
             largely
             for
             it
             after
             
               c.
               Convertimini
               ,
               &c.
            
             
             Then
             he
             sets
             down
             the
             Arguments
             on
             the
             other
             side
             from
             c.
             38.
             and
             after
             c.
             60.
             he
             sums
             up
             the
             force
             of
             them
             ,
             and
             again
             after
             c.
             87.
             and
             when
             he
             hath
             
             said
             all
             on
             one
             side
             and
             on
             the
             other
             ,
             he
             concludes
             after
             c.
             89.
             
               that
               he
               left
               all
               to
               the
               Readers
               Judgment
               ;
               for
               both
               Opinions
               had
               wise
               and
               pious
               Defenders
            
             ;
             and
             produces
             that
             saying
             as
             out
             of
             
               Theodore's
               Penitential
               ;
               that
               some
               think
               that
               we
               ought
               to
               confess
               only
               to
               God
               ,
               as
               the
            
             Greeks
             
               others
               that
               we
               ought
               to
               do
               it
               to
               the
               Priest
               too
               ,
               as
               almost
               all
               the
               Church
               besides
            
             ;
             but
             then
             he
             adds
             ,
             
               that
               Confession
               to
               God
               purges
               away
               Sin
               ,
               but
               that
               to
               the
               Priest
               shews
               how
               they
               are
               purged
               ,
            
             i.
             e.
             
               by
               Contrition
            
             .
             So
             the
             Gloss
             interprets
             it
             .
             Bellarmin
             thinks
             that
             ,
             
               ut
               Groeci
            
             ,
             was
             foisted
             into
             the
             Canon
             ,
             
             and
             I
             shall
             not
             dispute
             against
             it
             ,
             provided
             that
             which
             answers
             to
             it
             ,
             
               ut
               tota
               ferè
               sancta
               Ecclesta
            
             ,
             be
             allowed
             to
             be
             so
             too
             ,
             as
             the
             Roman
             Correctors
             do
             confess
             .
          
           
             Boileau
             hath
             taken
             another
             course
             ,
             for
             he
             saith
             ,
             
               this
               whole
               Distinction
               is
               without
               ground
               attributed
               to
            
             Gratian
             ;
             
             but
             how
             doth
             he
             prove
             it
             ?
             From
             
               Ant.
               Augustinus
            
             his
             Dialogue
             ,
             where
             a
             MS.
             is
             cited
             that
             this
             was
             not
             
             Gratian's
             ,
             but
             an
             elder
             Author
             's
             .
             And
             what
             is
             gotten
             by
             this
             ?
             But
             the
             other
             answers
             ,
             
               it
               must
               be
            
             Gratian
             
               's
               ,
               because
               of
               the
               citation
               out
               of
               the
               Digests
               ,
               and
               other
               Books
               of
               Civil
               Law
               then
               lately
               found
               .
            
             If
             this
             will
             not
             do
             ,
             he
             saith
             ,
             Gratian
             
               hath
               many
               Errours
               ,
               as
               the
               Roman
               Correctors
               observe
               .
            
             Yes
             truly
             do
             they
             ;
             and
             about
             this
             Point
             several
             times
             ;
             for
             the
             Councils
             of
             Lateran
             and
             Trent
             have
             otherwise
             determined
             .
             But
             what
             is
             all
             this
             to
             the
             Tradition
             of
             the
             Church
             in
             
             Gratian's
             time
             ?
          
           
             Innocent
             III.
             in
             the
             Council
             of
             Lateran
             ,
             enjoyns
             strictly
             the
             
               Practice
               of
               Confession
               once
               a
               year
               ,
               under
               the
               Penalty
               of
               Excommunication
               ,
               and
               of
               being
               deprived
               of
               Christian
               Burial
            
             ;
             but
             there
             is
             not
             a
             Word
             of
             the
             Churches
             Tradition
             before
             ,
             for
             the
             Ground
             of
             it
             .
             But
             finding
             several
             Opinions
             about
             it
             ,
             and
             the
             Waldenses
             then
             opposing
             it
             ,
             he
             resolves
             by
             his
             Authority
             to
             bind
             all
             Persons
             to
             it
             .
             But
             after
             this
             the
             Canonists
             allowed
             no
             more
             than
             Ecclesiastical
             
             Institution
             for
             it
             ;
             as
             is
             plain
             by
             the
             Gloss
             on
             the
             
               Canon
               Law
               ,
               Dist.
            
             5.
             
               de
               Poenit.
               Tit.
               In
               Poenitentia
            
             ;
             but
             the
             
               Roman
               Correctours
            
             quote
             against
             it
             
               Council
               .
               Trident.
               Sess.
            
             14.
             c.
             5.
             
               i.
               e.
            
             a
             Council
             some
             100
             years
             after
             ,
             must
             tell
             what
             the
             Tradition
             then
             was
             ;
             but
             
               the
               Gloss
            
             saith
             ,
             
               the
               Greeks
               had
               no
               such
               Tradition
               ,
               and
               therefore
               were
               not
               bound
               to
               Confession
               .
            
             So
             that
             we
             have
             no
             evidence
             for
             any
             
               Catholick
               Tradition
            
             in
             this
             matter
             ,
             before
             the
             
               Lateran
               Council
            
             .
          
           
             2.
             
             But
             the
             Council
             of
             Trent
             hath
             gone
             beyond
             the
             Council
             of
             Lateran
             ,
             and
             hath
             fixed
             the
             Divine
             Right
             of
             Confession
             on
             John
             20.
             
             
               Whose
               sins
               ye
               remit
            
             ,
             &c.
             and
             therefore
             I
             am
             now
             to
             shew
             ,
             by
             the
             Confession
             of
             their
             own
             Writers
             ,
             that
             this
             hath
             not
             been
             the
             
               Traditionary
               Sense
            
             of
             this
             Place
             .
          
           
             Cajetan
             ,
             not
             long
             before
             the
             Council
             first
             sate
             ,
             in
             his
             Notes
             on
             this
             place
             confesses
             ,
             
               that
               no
               Precept
               of
               Sacramental
               Confession
               is
               contained
               in
               it
               .
            
             But
             how
             should
             it
             be
             of
             
               Divine
               Right
            
             in
             the
             sense
             of
             the
             Council
             of
             Trent
             ,
             if
             there
             be
             no
             Command
             for
             it
             ?
             
               Tes
               ,
               by
               Cons
               quence
               ,
               if
               they
               will
               obtain
               Remission
               of
               Sins
            
             ;
             but
             this
             can
             by
             no
             means
             be
             inferred
             from
             hence
             ,
             because
             the
             Remission
             of
             Sins
             by
             Baptism
             is
             implied
             in
             it
             ;
             but
             none
             of
             them
             plead
             for
             particular
             Confession
             before
             Baptism
             ,
             in
             order
             to
             Remission
             ;
             and
             therefore
             not
             after
             ,
             unless
             some
             Command
             of
             Christ
             made
             it
             more
             necessary
             after
             Baptism
             than
             before
             ,
             Vasquez
             saith
             ,
             that
             Cajetan
             
               means
               no
               more
               ,
               than
               that
               it
               cannot
            
             
             
               be
               proved
               out
               of
               this
               place
            
             ;
             but
             Catharinus
             saith
             ,
             
               that
               neither
               there
               nor
               in
               any
               other
               place
               doth
            
             Cajetan
             
               allow
               ,
               that
               Auricular
               Confession
               can
               be
               proved
               out
               of
               Scripture
               .
            
          
           
             
               Gabriel
               Biel
            
             confesses
             ,
             
               he
               cannot
               find
               sufficient
               force
               to
            
             
             
               conclude
               the
               Necessity
               of
               Confession
               from
               the
               Power
               of
               Absolution
               here
               granted
               ;
               because
               it
               may
               be
               valid
               upon
               voluntary
               Confession
               of
               the
               Party
               ;
               and
               therefore
               he
               resolves
               it
               into
               an
               unwritten
               Tradition
               .
            
          
           
           
             
               Guide
               Brianson
            
             takes
             great
             pains
             to
             prove
             it
             out
             of
             this
             
             place
             ,
             but
             at
             last
             yields
             ,
             
               that
               Christ's
               instituting
               such
               a
               Power
               ,
               doth
               not
               bind
               Persons
               to
               confess
               their
               Faults
               to
               them
               that
               have
               it
               .
               For
               the
               Power
               of
               retaining
               doth
               not
               imply
               that
               no
               sins
               are
               retained
               which
               are
               not
               retained
               by
               the
               Priest
               upon
               Confession
               ;
               neither
               then
               doth
               the
               Power
               of
               Absolution
               imply
               that
               no
               sins
               are
               remitted
               but
               such
               as
               are
               confessed
               to
               a
               Priest.
            
             And
             therefore
             he
             betakes
             himself
             as
             Biel
             doth
             ,
             to
             
               unwritten
               Tradition
            
             ;
             and
             so
             doth
             Nicol.
             
             
               de
               Orbellis
            
             .
          
           
             
               Jac.
               de
               Almain
            
             debates
             the
             matter
             at
             large
             ;
             and
             he
             says
             only
             
               that
               it
               is
               a
               probable
               Opinion
               ,
               that
               this
               Confession
               is
               of
               divine
               Appointment
            
             ;
             but
             he
             yields
             ,
             
               that
               Christ's
               granting
               a
               Power
               of
               Absolution
               ,
               d●th
               not
               make
               it
               a
               duty
               to
               confess
               to
               a
               Priest
            
             ;
             and
             he
             saith
             ,
             
               it
               is
               a
               false
               proposition
               ,
               that
               where
               a
               Power
               of
               judging
               is
               given
               ,
               others
               are
               bound
               to
               submit
               to
               it
               ;
               for
               all
               that
               follows
               is
               ,
               that
               their
               Sentence
               is
               valid
               if
               they
               do
               submit
               .
            
          
           
             But
             the
             force
             of
             what
             the
             Council
             of
             Trent
             deduces
             from
             this
             place
             ,
             lies
             wholly
             in
             this
             ,
             as
             Vasquez
             observes
             ,
             
             
               that
               because
               Christ
               hath
               given
               Authority
               to
               absolve
               ,
               and
               they
               cannot
               exercise
               that
               Authority
               without
               Confession
               ,
               therefore
               Confession
               is
               hereby
               made
               necessary
               .
            
             And
             he
             confesses
             ,
             
               that
               scarce
               any
               have
               deduced
               the
               Argumert
               effectually
            
             from
             this
             place
             .
             But
             he
             saith
             one
             thing
             very
             observable
             ,
             
               that
               if
               this
               place
               be
               extended
               to
               Remission
               of
               Sins
               in
               Baptism
               ,
               then
               it
               can
               never
               prove
               the
               necessity
               of
               Sacramental
               Confession
               .
            
             And
             
               Greg.
               de
               Valentia
            
             as
             plainly
             owns
             ,
             
               that
               the
               Fathers
               did
               understand
               it
               of
               Baptism
            
             ;
             he
             names
             
             S.
             Cyprian
             ,
             and
             S.
             Ambrose
             ;
             but
             
               Natalis
               Alexander
            
             allows
             S.
             Cyril
             of
             Alexandria
             to
             have
             so
             understood
             it
             ;
             and
             that
             Jansenius
             and
             Ferus
             followed
             him
             ;
             but
             besides
             these
             S.
             Augustin
             interprets
             this
             place
             as
             S.
             Cyprian
             had
             done
             .
             For
             as
             S.
             Cyprian
             from
             hence
             infers
             
               the
               Power
               of
               Baptizing
            
             
             
               and
               granting
               Remission
               of
               Sins
               in
               the
               Guides
               of
               the
               Church
            
             ;
             so
             S.
             Augustin
             saith
             ,
             
               the
               Churches
               Charity
               by
               the
               H●ly
               Ghost
               looses
               the
               Sins
               of
               those
               who
               are
               her
               Members
               ,
               and
               retains
            
             
             
               the
               sins
               of
               those
               who
               are
               not
               .
            
             And
             it
             may
             be
             observed
             ,
             that
             whereas
             St.
             Matthew
             speaks
             of
             the
             Power
             of
             Baptizing
             granted
             to
             the
             Apostles
             ;
             S.
             John
             instead
             of
             that
             mentions
             this
             P●wer
             of
             remitting
             or
             retaining
             Sins
             ,
             and
             S.
             Mark
             and
             S.
             Luke
             speak
             of
             Baptism
             ;
             to
             which
             the
             one
             
             joins
             S●lvation
             ;
             and
             the
             other
             
               Remission
               of
               Sins
            
             .
             And
             the●efore
             this
             seems
             to
             be
             meant
             by
             our
             Saviour
             in
             the
             Words
             of
             S.
             John
             ;
             and
             thus
             S.
             Peter
             exercised
             this
             
               Power
               of
               loosing
            
             on
             the
             
               converted
               Jews
            
             ,
             Act.
             2.
             38.
             and
             his
             Power
             of
             binding
             on
             
               Simon
               Magus
            
             ,
             Act.
             8.
             21.
             
          
           
             
               Peter
               Lombard
            
             carries
             S.
             
             Augustin's
             meaning
             farther
             ,
             
             to
             the
             Power
             of
             Priests
             over
             the
             Sins
             of
             the
             Members
             of
             the
             Church
             ;
             but
             then
             he
             limits
             this
             Power
             ,
             and
             makes
             it
             no
             more
             than
             declarative
             ;
             as
             I
             have
             observed
             already
             ;
             and
             for
             this
             he
             quotes
             a
             notable
             passage
             of
             S.
             Jerom
             ,
             
             who
             saith
             ,
             that
             
               Men
               are
               apt
               to
               assume
               too
               much
               to
               themselves
               under
               pretence
               of
               this
               Power
               of
               the
               Keys
               ,
               whereas
               God
               regards
               not
               the
               Sentence
               of
               the
               Priests
               but
               the
               Life
               of
               the
               Penitents
               .
            
          
           
             But
             
               Natalis
               Alexander
            
             thinks
             
               there
               is
               no
               binding
               Power
               with
               respect
               to
               Baptism
            
             ;
             Was
             there
             not
             as
             to
             
               Simon
               Magus
            
             ?
             And
             as
             long
             as
             every
             year
             the
             Church
             judged
             of
             the
             competency
             of
             Persons
             for
             it
             ?
             When
             Christ
             spake
             these
             words
             the
             Church
             was
             wholly
             to
             be
             formed
             ,
             and
             it
             was
             a
             great
             Power
             lodged
             with
             the
             Apostles
             and
             their
             Successors
             to
             admit
             into
             the
             Church
             ,
             or
             to
             exclude
             from
             it
             ,
             not
             as
             private
             Persons
             ,
             but
             by
             Authority
             from
             Christ
             himself
             .
             
               But
               then
               this
               Power
               is
               vain
               and
               idle
               in
               a
               constituted
               Church
               .
            
             By
             no
             means
             ;
             they
             have
             still
             a
             Power
             of
             casting
             out
             and
             taking
             in
             again
             ;
             and
             of
             imposing
             such
             Acts
             on
             Offenders
             ,
             as
             may
             give
             satisfaction
             to
             the
             Church
             ,
             whose
             
             Honour
             suffers
             ,
             and
             whose
             Discipline
             is
             broken
             .
             But
             the
             question
             is
             ,
             Whether
             by
             Christ's
             appointment
             under
             the
             Gospel
             no
             known
             mortal
             sin
             can
             be
             pardon'd
             to
             
               baptized
               Persons
            
             without
             Confession
             of
             it
             to
             a
             Priest
             ?
             And
             whether
             these
             words
             of
             our
             Saviour
             do
             imply
             it
             ?
          
           
             Scotus
             is
             by
             no
             means
             satisfied
             with
             mens
             Reasoning
             out
             of
             this
             place
             ,
             
               that
               because
               Christ
               hath
               given
               such
               a
               Power
               ,
            
             
             
               therefore
               it
               is
               mens
               duty
               to
               confess
               their
               sins
            
             ;
             For
             ,
             saith
             he
             ,
             
               this
               only
               implies
               the
               usefulness
               and
               efficacy
               of
               this
               Power
               if
               it
               be
               made
               use
               of
            
             ;
             as
             in
             
               Confirmation
               ,
               none
               think
               themselves
               damned
               if
               they
               do
               not
               use
               it
               though
               it
               be
               very
               useful
            
             ;
             and
             therefore
             he
             goes
             another
             way
             to
             work
             ,
             
               viz.
               by
               joyning
               this
               precept
               and
               that
               of
               loving
               God
               and
               our selves
               together
               with
               it
               .
            
             But
             how
             doth
             this
             prove
             that
             a
             man
             ought
             to
             take
             this
             particular
             way
             ?
             Truly
             ,
             Scotus
             here
             shews
             his
             Sub●ilty
             .
             
               Suppose
               there
               be
               another
               way
               that
               is
               harder
               ,
               and
               this
               be
               found
               more
               easie
               ,
               he
               thinks
               a
               man
               is
               bound
               to
               take
               the
               shortest
               and
               easiest
               way
               ,
            
             viz.
             
               by
               Confession
               and
               Absolution
            
             .
          
           
             But
             for
             all
             this
             his
             heart
             did
             misgive
             him
             ,
             and
             he
             could
             not
             but
             see
             ,
             that
             this
             proved
             nothing
             ,
             unless
             this
             way
             of
             Confession
             were
             first
             proved
             to
             be
             a
             secure
             way
             .
             And
             therefore
             he
             puts
             the
             Case
             ,
             
               that
               if
               it
               be
               not
               proved
               by
               these
               Words
               ,
               it
               may
               be
               by
            
             S.
             James
             ,
             
               Confess
               your
               faults
               one
               to
               ano●her
               .
               No
               ,
            
             saith
             he
             ,
             
               this
               will
               not
               do
            
             ;
             for
             which
             he
             gives
             this
             Reason
             ,
             
               that
               it
               holds
               no
               more
               for
               confession
               to
               a
               Priest
               than
               to
               any
               other
            
             ;
             therefore
             ,
             after
             all
             ,
             he
             is
             willing
             to
             resolve
             it
             into
             some
             
               unwritten
               Tradition
            
             ,
             since
             there
             was
             no
             convincing
             evidence
             for
             it
             either
             in
             this
             or
             any
             other
             place
             of
             Scripture
             .
             Which
             shew'd
             they
             ran
             to
             Tradition
             ,
             when
             they
             had
             nothing
             else
             to
             say
             .
          
           
             Bonaventure
             denies
             that
             
               Christ
               himself
               app●inted
               t●e
            
             
             
               Confession
               of
               sins
            
             ;
             for
             which
             he
             gives
             this
             reason
             ,
             
               lest
               it
               should
               prove
               an
               occasion
               of
               sinning
               ;
               ne
               ex
               verbis
               Domini
               daretur
            
             
             
               aliquibus
               recidivandi
               occasio
            
             ;
             but
             afterwards
             he
             thinks
             
               the
               Apostles
               appointed
               it
               ,
               and
               S.
            
             James
             
               published
               it
            
             ;
             which
             Scotus
             utterly
             denies
             .
             But
             to
             the
             place
             of
             S
             
               John
               ,
               Bonaventure
            
             saith
             
               it
               was
               not
               enough
               to
               have
               it
               implied
               in
               the
               Priest's
               Power
               ,
               because
               it
               being
               a
               harder
               duty
               than
               Absolution
               ,
               it
               requir'd
               a
               more
               particular
               Command
               .
            
             Which
             was
             but
             reasonably
             said
             ;
             especially
             when
             Bellarmin
             after
             others
             ,
             
             urges
             ,
             
               that
               it
               is
               one
               of
               the
               most
               grievous
               and
               burthensome
               Precepts
            
             ;
             but
             his
             Inference
             from
             it
             is
             very
             mean
             ,
             
               that
               therefore
               it
               must
               have
               a
               divine
               Command
               to
               inforce
               it
               on
               the
               People
            
             ;
             but
             
             Bonaventure's
             Argument
             is
             much
             stronger
             ,
             that
             it
             ought
             then
             to
             have
             been
             clearly
             expressed
             .
             But
             as
             to
             the
             Peoples
             yielding
             to
             it
             ,
             other
             accounts
             are
             to
             be
             given
             of
             that
             afterwards
             .
          
           
             
               Alexander
               Hales
            
             observes
             ,
             
               that
               if
               Christ
               had
               intended
               a
               command
               of
               Confession
               ,
            
             John
             20.
             
               it
               would
               have
               been
               expressed
            
             
             
               to
               those
               who
               are
               to
               confess
               ,
               and
               not
               to
               those
               who
               are
               to
               absolve
               ;
               as
               he
               did
               to
               those
               who
               were
               to
               be
               baptized
               ,
            
             John
             3.
             
             Except
             a
             man
             be
             born
             of
             water
             ,
             
               &c.
               so
               Christ
               would
               have
               said
               ,
               except
               a
               man
               confess
               his
               sins
               ,
            
             &c.
             
               and
               he
               gave
               the
               same
               Reasons
               why
               Christ
               did
               not
               himself
               institute
               it
               ,
               which
            
             Bonaventure
             doth
             ,
             who
             used
             his
             very
             words
             .
          
           
             And
             now
             who
             could
             have
             imagined
             that
             the
             Council
             of
             Trent
             would
             have
             attempted
             to
             have
             made
             men
             believe
             
               that-it
               was
               the
               sense
               of
               the
               Universal
               Church
               that
               Christ
               instituted
               Confession
               in
            
             John
             20
             ?
             when
             so
             many
             great
             Divines
             even
             of
             the
             Church
             of
             Rome
             so
             expresly
             denied
             it
             ;
             as
             I
             have
             made
             appear
             from
             themselves
             .
          
           
             But
             now
             to
             give
             an
             account
             by
             what
             steps
             and
             degrees
             and
             on
             what
             occasions
             this
             
               Auricular
               Confession
            
             came
             into
             the
             Church
             ,
             these
             things
             are
             to
             be
             considered
             .
          
           
           
             1.
             
             In
             the
             first
             Ages
             ,
             
               pu●lick
               ,
               scandalous
               Offenders
            
             after
             Baptism
             ,
             were
             by
             the
             Discipline
             of
             the
             Church
             brought
             to
             
               publick
               Penance
            
             ;
             which
             was
             called
             Exomologesis
             ;
             which
             originally
             signifies
             Confession
             .
             And
             by
             this
             ,
             Bellarmin
             
             saith
             
               the
               Ancients
               u●derstood
               either
               Confession
               alone
               ,
               or
               joyned
               with
               the
               other
               parts
               of
               Penance
            
             ;
             but
             Albaspineus
             shews
             ,
             
               that
               it
               was
               either
               taken
               for
               the
               whole
               course
               of
            
             
             
               publick
               Penance
               ,
               or
               for
               the
               last
               and
               solemn
               act
               of
               it
               ,
               when
               the
               Bishop
               led
               the
               Penitents
               from
               the
               entrance
               of
               the
               Church
               up
               to
               the
               B●dy
               of
               the
               Congregation
               ,
               where
               they
               expressed
               their
               abhorrence
               of
               their
               faults
               in
               the
               most
               penitent
               manner
               ,
               by
               their
               Actions
               as
               well
               as
               by
               Words
               .
            
             So
             that
             this
             was
             a
             real
             and
             publick
             Declaration
             of
             their
             sorrow
             for
             their
             sins
             ,
             and
             not
             a
             Verbal
             or
             
               Auricular
               Confession
            
             of
             them
             .
             The
             same
             is
             owned
             by
             
               La
               Cerda
            
             .
             But
             Boileau
             pretends
             
             
               that
               it
               had
               not
               this
               sense
               till
               after
               the
               Novatian
               Heresie
               and
               the
               Death
               of
            
             Irenaeus
             ;
             
               and
               that
               before
               that
               time
               it
               signified
               Confession
               according
               to
               the
               sense
               of
               the
               Word
               in
               Scripture
               .
            
             This
             seems
             very
             strange
             ,
             when
             Baronius
             himself
             confesses
             ,
             that
             Tertullian
             
               us●s
               it
               for
               that
               part
               of
            
             
             
               Penance
               which
               is
               called
               Satisfaction
            
             ;
             and
             Bellarmin
             grants
             it
             is
             so
             used
             both
             by
             Tertullian
             and
             Irenoeus
             ;
             when
             he
             saith
             
               the
               Woman
               seduced
               by
            
             Marcus
             ,
             
               afterwards
               spent
               her
               days
               in
               Exmologesi
               .
            
             What!
             in
             continual
             Confession
             of
             
             her
             sin
             ?
             No
             ,
             but
             in
             
               Penitential
               Acts
            
             for
             it
             ;
             and
             so
             Petavius
             understands
             it
             ,
             both
             in
             Irenoeus
             and
             Tertullian
             ,
             
             and
             he
             saith
             ,
             
               it
               did
               not
               consist
               onely
               or
               principally
               in
               Words
               but
               in
               Actions
               ,
               i.
               e.
            
             it
             was
             nothing
             of
             kin
             to
             
               Auricular
               Confession
            
             ,
             which
             is
             a
             part
             of
             Penance
             distinct
             from
             satisfaction
             .
             And
             to
             make
             these
             the
             same
             ,
             were
             to
             confound
             the
             different
             parts
             of
             the
             Sacrament
             of
             Penance
             ,
             as
             the
             ●ouncil
             of
             Trent
             doth
             distinguish
             them
             .
          
           
           
             But
             besides
             this
             ,
             there
             were
             several
             other
             Circumstances
             .
             which
             do
             make
             an
             apparent
             difference
             between
             these
             
               Penitential
               Acts
            
             and
             the
             modern
             notion
             of
             Confession
             .
          
           
             1.
             
             The
             Reason
             of
             them
             was
             different
             .
             For
             ,
             as
             Rigaltius
             
             observes
             ,
             
               the
               penitential
               Rigour
               was
               taken
               up
               after
               great
               Numbers
               were
               admitted
               into
               the
               Church
            
             ;
             and
             a
             great
             dishonour
             was
             brought
             upon
             Christianity
             by
             the
             looseness
             or
             inconstancy
             of
             those
             who
             professed
             it
             .
             There
             were
             such
             in
             S.
             
             Paul's
             time
             in
             the
             Churches
             of
             Corinth
             ,
             and
             elsewhere
             ;
             but
             although
             he
             gives
             Rules
             about
             such
             ,
             yet
             he
             mentions
             no
             other
             than
             avoiding
             or
             
               excommunicating
               the
               guilty
               Persons
            
             ,
             and
             upon
             due
             Sorrow
             and
             Repentance
             receiving
             them
             in
             again
             ;
             but
             he
             imposes
             no
             necessity
             of
             Publick
             or
             
               Private
               Confession
            
             in
             order
             to
             Remission
             ;
             much
             less
             of
             every
             kind
             of
             mortal
             sin
             ,
             though
             it
             be
             but
             the
             breach
             of
             the
             tenth
             Commandment
             ,
             as
             the
             Council
             of
             Trent
             doth
             ;
             yet
             this
             had
             been
             necessary
             in
             case
             he
             had
             thought
             ,
             as
             that
             declares
             ,
             
               that
               God
               will
               not
               forgive
               upon
               other
               terms
               .
            
             And
             so
             much
             the
             rather
             ,
             because
             the
             Evangelists
             had
             said
             nothing
             of
             it
             ;
             and
             now
             Churches
             began
             to
             fill
             ,
             it
             was
             absolutely
             necessary
             for
             him
             to
             have
             declared
             it
             ,
             if
             it
             were
             a
             necessary
             condition
             of
             Pardon
             for
             sins
             after
             Baptism
             .
             But
             although
             the
             Apostles
             had
             given
             no
             Rules
             about
             it
             ,
             yet
             the
             
               Christian
               Churches
            
             suffering
             so
             extremely
             by
             the
             Reproaches
             cast
             upon
             them
             ,
             they
             resolved
             ,
             as
             far
             as
             it
             was
             possible
             ,
             to
             take
             care
             to
             prevent
             any
             
               scandalous
               Offences
            
             among
             them
             .
             To
             this
             end
             ,
             the
             actions
             of
             all
             Persons
             who
             professed
             themselves
             Christians
             were
             narrowly
             watched
             ;
             and
             their
             faults
             ,
             especially
             such
             as
             were
             scandalous
             ,
             complained
             of
             ;
             and
             then
             if
             they
             confessed
             them
             ,
             or
             they
             were
             convicted
             of
             them
             ,
             a
             severe
             and
             rigorous
             Discipline
             was
             to
             be
             undergone
             by
             them
             before
             they
             were
             restored
             to
             Communion
             ;
             
             that
             their
             Enemies
             might
             see
             how
             far
             the
             Christians
             were
             from
             incouraging
             such
             enormities
             as
             they
             were
             accused
             of
             .
             They
             were
             charged
             with
             
               Thyestean
               Suppers
            
             and
             
               promiscuous
               mixtures
            
             ;
             whereas
             ,
             any
             Persons
             among
             them
             who
             were
             guilty
             of
             Homicide
             or
             Adultery
             were
             discharged
             their
             society
             ,
             and
             for
             a
             great
             while
             not
             admitted
             upon
             any
             terms
             ;
             and
             afterwards
             ,
             upon
             very
             rigorous
             and
             severe
             terms
             .
             And
             besides
             these
             ,
             to
             preserve
             the
             purity
             of
             their
             Religion
             in
             times
             of
             Persecution
             ,
             they
             allowed
             no
             Compliance
             with
             the
             
               Gentile
               Idolatry
            
             ;
             and
             any
             tendency
             to
             this
             ,
             was
             looked
             upon
             as
             a
             degree
             of
             Apostasie
             ,
             and
             censured
             accordingly
             .
             And
             about
             these
             three
             sorts
             of
             sins
             the
             severity
             of
             the
             Primitive
             Discipline
             was
             chiefly
             exercised
             ;
             which
             shews
             ,
             that
             it
             proceeded
             upon
             quite
             different
             grounds
             from
             those
             of
             the
             Council
             of
             Trent
             about
             
               Auricular
               Confession
            
             .
          
           
             2.
             
             The
             method
             of
             proceeding
             was
             very
             different
             ;
             for
             here
             was
             no
             
               toties
               quoties
            
             allow'd
             ;
             that
             men
             may
             sin
             ,
             and
             confess
             ,
             and
             be
             absolved
             ;
             and
             then
             sin
             the
             same
             sin
             again
             ,
             and
             confess
             again
             ,
             and
             receive
             Absolution
             in
             the
             same
             manner
             .
             The
             
               Primitive
               Church
            
             knew
             nothing
             of
             this
             way
             of
             dealing
             with
             Sinners
             upon
             Confession
             .
             If
             they
             were
             admitted
             once
             to
             it
             that
             was
             all
             .
             So
             Pamelius
             himself
             
             grants
             ,
             and
             produces
             several
             Testimonies
             of
             Fathers
             for
             it
             ;
             and
             so
             doth
             Albaspineus
             and
             Petavius
             .
             Dare
             any
             say
             this
             is
             the
             sense
             of
             the
             Church
             of
             Rome
             about
             Confession
             ,
             that
             a
             man
             cannot
             be
             received
             a
             second
             time
             to
             Confess
             and
             be
             absolved
             from
             the
             same
             sin
             ?
             How
             then
             can
             they
             pretend
             any
             similitude
             between
             their
             Confession
             and
             the
             ancient
             Exomologesis
             ?
             Besides
             ,
             none
             ever
             received
             Absolution
             from
             the
             ancient
             Church
             till
             full
             satisfaction
             performed
             .
             But
             in
             the
             Church
             of
             
               Rome
               ,
               Absolution
            
             is
             given
             before
             Satisfaction
             ;
             and
             although
             some
             
             have
             complained
             of
             this
             ,
             as
             a
             great
             abuse
             ;
             yet
             they
             have
             been
             sharply
             answer'd
             ,
             
               that
               it
               is
               to
               call
               in
               question
               the
               Conduct
               of
               the
               Church
               for
               five
               hundred
               years
               ;
               and
               they
               may
               as
               well
               question
               many
               other
               things
               ,
               which
               depend
               upon
               the
               Authority
               of
               the
               Present
               Church
               .
            
          
           
             3.
             
             The
             Obligation
             to
             Confession
             is
             very
             different
             from
             what
             it
             was
             in
             the
             ancient
             Exomologesis
             .
             Now
             by
             the
             Doctrine
             of
             the
             Church
             of
             Rome
             ,
             a
             person
             looks
             on
             himself
             as
             bound
             in
             Conscience
             to
             confess
             
               every
               Mortal
               sin
            
             ;
             but
             in
             the
             
               Ancient
               Church
            
             none
             can
             imagine
             that
             persons
             were
             bound
             to
             undergo
             the
             Exomologesis
             for
             every
             mortal
             sin
             ,
             there
             being
             no
             
               Penitential
               Canons
            
             which
             did
             ever
             require
             it
             ;
             but
             they
             had
             respect
             to
             some
             particular
             sins
             ,
             and
             the
             Penance
             was
             proportion'd
             to
             them
             .
          
           
             We
             ought
             to
             take
             notice
             of
             two
             things
             with
             respect
             to
             the
             Discipline
             of
             the
             
               Ancient
               Church
            
             ,
             which
             will
             shew
             the
             different
             notion
             it
             had
             of
             these
             things
             from
             what
             is
             now
             current
             in
             the
             Church
             of
             Rome
             .
          
           
             1.
             
             That
             it
             did
             not
             exclude
             those
             from
             all
             hopes
             of
             Salvation
             whom
             it
             excluded
             from
             Penance
             ;
             as
             may
             be
             seen
             in
             the
             
               Illiberitan
               Council
            
             ,
             where
             many
             are
             wholly
             shut
             out
             from
             the
             Church
             ,
             whom
             we
             cannot
             think
             they
             
             thought
             uncapable
             of
             Salvation
             .
             From
             whence
             it
             follows
             ,
             that
             they
             did
             not
             look
             on
             Confession
             and
             Absolution
             as
             a
             necessary
             condition
             of
             Salvation
             ;
             but
             now
             in
             the
             Church
             of
             Rome
             they
             allow
             Confession
             to
             all
             ,
             because
             they
             think
             they
             cannot
             otherwise
             be
             in
             a
             state
             of
             Salvation
             in
             an
             ordinary
             way
             .
             But
             in
             the
             
               Ancient
               Church
            
             they
             could
             not
             look
             on
             the
             desire
             of
             Confession
             as
             necessary
             ,
             for
             to
             what
             purpose
             should
             they
             make
             that
             necessary
             when
             they
             denyed
             the
             thing
             ?
             But
             in
             the
             Church
             of
             Rome
             ,
             they
             make
             the
             desire
             necessary
             ,
             because
             they
             hold
             the
             thing
             it self
             to
             be
             so
             ,
             if
             there
             be
             means
             to
             have
             it
             .
          
           
           
             2.
             
             That
             the
             
               Penitential
               Canons
            
             never
             extended
             in
             the
             
               Primitive
               Church
            
             to
             all
             those
             sins
             which
             the
             Church
             of
             Rome
             now
             accounts
             Mortal
             ,
             and
             therefore
             necessary
             to
             be
             confessed
             .
             The
             Council
             of
             Trent
             saith
             expresly
             ,
             they
             must
             confess
             
               omnia
               &
               singula
               peccata
               mortalia
               —
               etiam
               occulta
               —
            
             and
             an
             Anathema
             is
             denounced
             against
             him
             
             that
             denies
             it
             to
             be
             necessary
             to
             Remission
             of
             them
             .
             Now
             if
             we
             consider
             their
             notion
             of
             
               mortal
               sins
            
             ,
             we
             shall
             easily
             discern
             the
             vast
             difference
             between
             the
             Obligation
             to
             Confession
             by
             the
             Council
             of
             Trent
             ,
             and
             by
             the
             old
             
               Penitential
               Canons
            
             .
             For
             mortal
             sins
             are
             not
             only
             all
             Voluntary
             Acts
             committed
             against
             the
             known
             Laws
             of
             God
             ,
             but
             against
             the
             Laws
             of
             the
             Church
             ;
             and
             even
             venial
             sins
             may
             become
             mortal
             by
             the
             Disposition
             of
             the
             Person
             ,
             and
             by
             other
             circumstances
             ,
             which
             the
             Casuists
             set
             down
             at
             large
             ;
             now
             the
             Council
             of
             Trent
             doth
             expresly
             oblige
             men
             ,
             not
             only
             to
             relate
             the
             Acts
             themselves
             ,
             but
             
               all
               Circumstances
               which
               change
               the
               kind
               of
               Sin.
            
             And
             this
             is
             a
             racking
             the
             Consciences
             of
             Men
             far
             beyond
             whatever
             we
             find
             in
             the
             old
             
               Penitential
               Canons
            
             ;
             for
             ,
             Petavius
             confesses
             
               that
               many
               sins
               now
               accounted
               mortal
               ,
            
             
             
               had
               no
               Penance
               appointed
               for
               them
               by
               the
               old
               Canons
            
             ;
             and
             therefore
             I
             need
             not
             take
             any
             pains
             to
             prove
             it
             :
             If
             any
             one
             hath
             a
             mind
             to
             be
             satisfied
             ,
             he
             may
             see
             it
             in
             
               Gregory
               Nyssen's
               Canonical
               Epistle
            
             ,
             where
             he
             owns
             that
             several
             of
             those
             sins
             ,
             for
             which
             the
             Scripture
             excludes
             from
             
             the
             Kingdom
             of
             Heaven
             ,
             have
             no
             
               Canonical
               Penance
            
             prescribed
             them
             by
             
               the
               ancient
               Canons
               of
               the
               Church
               .
            
             Which
             shews
             a
             mighty
             difference
             from
             the
             Rule
             of
             the
             Council
             of
             Trent
             .
          
           
             The
             most
             plausible
             place
             in
             Antiquity
             brought
             for
             all
             
               mortal
               sin
            
             ,
             is
             that
             of
             S.
             Cyprian
             ,
             where
             he
             saith
             ,
             
               that
               some
            
             
             
               confessed
               their
               very
               thoughts
               ,
               though
               they
               had
               not
               proceeded
            
             
             
               to
               actual
               sin
            
             .
             It
             is
             true
             ,
             that
             he
             doth
             speak
             of
             some
             such
             ;
             but
             was
             it
             for
             sins
             of
             thought
             against
             the
             
               tenth
               Command
            
             ?
             No
             ;
             but
             it
             is
             very
             plain
             ,
             that
             he
             speaks
             of
             that
             sin
             which
             was
             thought
             to
             imply
             a
             renouncing
             Christianity
             ,
             and
             S
             Cyprian
             elsewhere
             calls
             
               summum
               delictum
            
             ,
             and
             
               the
               Sin
               ag●inst
               the
               Holy
               Ghost
               ;
               viz.
            
             consenting
             to
             any
             Act
             of
             
               gentile
               Idolatry
            
             ;
             and
             yet
             Saint
             
             Cyprian
             had
             much
             ado
             to
             perswade
             those
             who
             were
             actually
             guilty
             to
             submit
             to
             due
             Penance
             for
             it
             ;
             but
             they
             obtained
             Tickets
             from
             the
             Confessors
             ,
             and
             were
             admitted
             to
             communion
             without
             undergoing
             the
             Discipline
             of
             the
             Church
             ,
             the
             consequence
             whereof
             would
             be
             ,
             that
             the
             Discipline
             would
             be
             lost
             ,
             and
             the
             Church
             over-run
             with
             Apostates
             ;
             this
             makes
             S.
             Cyprian
             plead
             hard
             against
             such
             practices
             ,
             and
             among
             other
             arguments
             he
             uses
             this
             of
             the
             great
             tenderness
             of
             some
             ,
             who
             because
             they
             had
             entertained
             such
             thoughts
             of
             doing
             as
             others
             did
             ,
             for
             their
             own
             safety
             ,
             they
             offered
             to
             unburthen
             their
             Consciences
             before
             them
             ,
             and
             desired
             remedy
             for
             small
             Wounds
             ;
             how
             much
             more
             ought
             they
             to
             confess
             their
             faults
             whose
             wounds
             are
             greater
             ?
             This
             is
             the
             whole
             force
             of
             his
             reasoning
             ;
             where
             the
             Thought
             and
             Act
             relate
             to
             the
             same
             sin
             ;
             and
             that
             said
             to
             be
             no
             less
             than
             
               denying
               Christ
               ,
               and
               sinning
               against
               the
               Holy
               Ghost
               .
            
             But
             there
             is
             no
             parity
             in
             the
             case
             of
             other
             sins
             ;
             which
             even
             S.
             Cyprian
             calls
             
               minora
               delicta
            
             ,
             being
             against
             men
             
             immediately
             ;
             and
             there
             is
             no
             intimation
             in
             him
             that
             ever
             the
             thoughts
             of
             those
             sins
             were
             discovered
             ,
             or
             that
             Persons
             were
             under
             any
             obligation
             by
             the
             Rules
             of
             the
             Church
             to
             do
             it
             .
          
           
             2.
             
             
               Private
               Offenders
            
             were
             sometimes
             advised
             in
             those
             first
             Ages
             for
             the
             ease
             of
             their
             Consciences
             to
             make
             Confession
             
             of
             their
             sins
             ;
             of
             which
             we
             see
             an
             instance
             as
             to
             the
             Practice
             in
             one
             Case
             in
             S.
             
             Cyprian's
             time
             .
             And
             Tertullian
             compares
             such
             Persons
             who
             avoid
             it
             ,
             to
             those
             who
             have
             such
             secret
             Ulcers
             that
             they
             chuse
             
               rather
               to
               perish
               than
               to
               discover
               them
               .
            
             Now
             in
             Cases
             of
             this
             nature
             he
             advises
             to
             
               Confession
               and
               publick
               penitential
               Acts
            
             ,
             that
             so
             they
             may
             in
             the
             Judgment
             of
             the
             Church
             have
             the
             secret
             Wounds
             of
             their
             Consciences
             healed
             .
             And
             this
             is
             that
             which
             Origen
             doth
             advise
             to
             in
             such
             Cases
             ,
             
               to
               seek
               out
               a
               wise
               spiritual
               Physician
               ,
               and
               to
               make
               known
               his
               inward
            
             
             
               distemper
               to
               him
               ,
               and
               to
               follow
               his
               advice
               and
               direction
               ,
               as
               to
               the
               Method
               of
               Cure.
            
             Now
             this
             we
             never
             oppose
             ;
             but
             the
             only
             Question
             is
             ,
             whether
             it
             be
             necessary
             for
             all
             Persons
             ,
             and
             for
             every
             Mortal
             Sin
             ,
             to
             make
             Confession
             of
             it
             to
             the
             Priest
             ,
             that
             it
             may
             be
             forgiven
             ;
             and
             Origen
             never
             once
             supposes
             this
             ;
             for
             he
             mentions
             several
             other
             ways
             for
             the
             
               Remission
               of
               Sins
            
             after
             Baptism
             ,
             by
             Martyrdom
             ,
             by
             Alms
             ,
             by
             
               forgiving
               and
               converting
               others
            
             ,
             by
             
               great
               Love
               to
               God
            
             ,
             and
             in
             the
             last
             place
             he
             brings
             in
             this
             
               of
               a
               Laborious
               Penance
               and
               Confession
               .
            
             Either
             the
             former
             ways
             are
             sufficient
             without
             this
             ,
             or
             not
             ;
             if
             they
             are
             ,
             then
             this
             is
             not
             necessary
             to
             the
             Remission
             of
             all
             mortal
             Sins
             ;
             if
             not
             ,
             to
             what
             purpose
             doth
             he
             mention
             so
             many
             ways
             ,
             when
             this
             one
             is
             sufficient
             without
             them
             and
             all
             those
             are
             insufficient
             without
             this
             ?
             For
             Boileau
             confesses
             ,
             
               that
               no
               mortal
               sins
               according
               to
               them
               can
               be
               remitted
               ,
            
             
             
               where
               there
               is
               not
               at
               least
               the
               desire
               of
               this
               .
            
             But
             Origen
             shews
             the
             different
             ways
             of
             obtaining
             Remission
             ,
             or
             else
             he
             doth
             not
             answer
             the
             difficulty
             ;
             which
             was
             
               that
               the
               Jews
               had
               several
               sorts
               of
               Sacrifices
               for
               the
               Expiation
               of
               Sins
               ,
               to
               which
               we
               have
               none
               answerable
               under
               the
               Gospel
               ,
               Yes
               ,
            
             saith
             
               Origen
               ,
               Baptism
               answers
               to
               one
               sort
               ,
               Martyrdom
               to
               another
               ,
               Alms
               to
               a
               third
               ,
            
             &c.
             and
             last
             of
             all
             ,
             Penance
             
             
               to
               the
               Offering
               baked
               in
               the
               Frying
               Pan.
            
             From
             whence
             it
             is
             plain
             ,
             that
             he
             looked
             on
             this
             as
             one
             particular
             way
             proper
             to
             some
             Cases
             ,
             and
             not
             as
             a
             general
             Method
             for
             the
             Remission
             of
             all
             mortal
             Sins
             .
             But
             he
             urges
             that
             Origen
             
               quctes
               Scripture
               for
               the
               Confession
               of
               Sins
               ,
               as
               necessary
               ,
            
             Hom.
             2.
             in
             Psal.
             37.
             
             But
             what
             Scripture
             ?
             Even
             the
             Words
             of
             the
             
               Psalmist
               ,
               I
               will
               confess
               my
               Iniquity
               .
            
             And
             was
             Confession
             to
             a
             Priest
             necessary
             under
             the
             Law
             ?
             How
             then
             can
             those
             words
             prove
             it
             necessary
             under
             the
             Gospel
             ?
             Although
             therefore
             Origen
             might
             think
             it
             very
             convenient
             in
             some
             cases
             for
             Penitents
             to
             unload
             their
             Consciences
             by
             Confession
             to
             a
             
               Spiritual
               Physician
            
             ,
             yet
             we
             find
             no
             proof
             of
             any
             necessity
             of
             it
             ,
             as
             to
             all
             mortal
             Sins
             .
             It
             is
             confessed
             ,
             that
             publick
             Faults
             ,
             either
             confessed
             or
             proved
             ,
             had
             publick
             Penance
             appointed
             for
             them
             by
             the
             
               Penitential
               Canons
            
             ;
             but
             Boileau
             ,
             after
             Arnauld
             ,
             pleads
             ,
             
               that
               even
               secret
               Sins
               being
               mortal
               ,
               were
               not
               thought
               remissible
               by
               the
               Keys
               of
               the
               Church
               ,
               without
               publick
               Penance
               .
            
             But
             this
             can
             never
             be
             proved
             to
             have
             been
             the
             Doctrine
             of
             the
             
               Ancient
               Church
            
             ,
             and
             it
             is
             unreasonable
             to
             suppose
             ;
             for
             then
             ,
             all
             Persons
             must
             have
             undergone
             publick
             Penance
             who
             had
             any
             mortal
             Sin
             ,
             and
             it
             must
             have
             been
             frequently
             born
             by
             the
             same
             Persons
             ,
             both
             which
             are
             inconsistent
             with
             the
             
               Ancient
               Discipline
            
             .
             But
             they
             saw
             there
             was
             no
             other
             way
             to
             maintain
             the
             Necessity
             of
             Confession
             ,
             but
             by
             this
             .
             For
             they
             could
             find
             none
             but
             
               publick
               Penance
            
             ,
             and
             that
             by
             the
             
               Penitential
               Canons
            
             was
             prescribed
             only
             for
             some
             particular
             scandalous
             Sins
             ;
             and
             therefore
             they
             fansied
             ,
             that
             Persons
             who
             committed
             other
             faults
             ,
             were
             bound
             to
             confess
             them
             privately
             ,
             and
             to
             undergo
             publick
             Penance
             for
             them
             .
             I
             do
             not
             deny
             ,
             but
             some
             
               great
               Penitents
            
             ,
             for
             secret
             Faults
             ,
             would
             of
             their
             own
             accord
             submit
             to
             the
             publick
             Discipline
             ;
             but
             this
             was
             a
             voluntary
             Act
             in
             them
             ,
             
             that
             by
             this
             means
             they
             might
             assure
             themselves
             the
             More
             of
             the
             sincerity
             of
             their
             own
             Repentance
             ;
             and
             it
             being
             looked
             on
             as
             an
             Act
             of
             Humility
             and
             Piety
             ,
             it
             made
             it
             go
             down
             the
             better
             with
             
               Voluntary
               Penitents
            
             .
          
           
             3.
             
             For
             the
             sake
             of
             such
             
               Voluntary
               Penitents
            
             in
             great
             Churches
             ,
             whose
             Cases
             required
             
               particular
               and
               private
               Examination
               and
               Direction
               ,
            
             there
             was
             a
             Penitentiary
             appointed
             ,
             whose
             Office
             it
             was
             to
             receive
             their
             Confessions
             ,
             and
             to
             direct
             and
             order
             the
             Method
             of
             their
             Penance
             .
             Of
             this
             we
             have
             a
             famous
             Instance
             in
             the
             Church
             of
             Constantinople
             ,
             in
             the
             time
             of
             Nectarius
             ,
             about
             which
             so
             much
             pains
             hath
             been
             taken
             for
             different
             purposes
             .
             That
             which
             seems
             most
             probable
             to
             me
             ,
             is
             ,
             that
             the
             Penitentiary
             was
             appointed
             to
             examine
             and
             judge
             of
             such
             
               Penitential
               Causes
            
             which
             were
             brought
             before
             him
             ,
             (
             not
             being
             notorious
             ,
             )
             and
             to
             give
             sentence
             according
             to
             the
             Canons
             ;
             but
             especially
             of
             
               Voluntary
               Confessions
            
             of
             Persons
             ,
             whose
             Consciences
             were
             oppressed
             with
             the
             Guilt
             of
             Secret
             Sins
             ;
             and
             to
             those
             he
             was
             to
             appoint
             Penance
             without
             revealing
             their
             Faults
             .
             Where
             the
             Facts
             were
             notorious
             and
             scandalous
             ,
             I
             suppose
             the
             ancient
             Discipline
             of
             the
             Church
             (
             part
             whereof
             is
             to
             be
             seen
             in
             the
             
               Canonical
               Epistles
            
             )
             to
             
             have
             still
             continued
             at
             Constantinople
             ,
             as
             well
             as
             in
             other
             Churches
             .
             But
             there
             were
             many
             private
             miscarriages
             ,
             wherein
             great
             Prudence
             and
             Judgment
             was
             required
             ,
             both
             to
             determine
             the
             Penance
             ,
             and
             to
             manage
             it
             so
             ,
             that
             it
             did
             not
             break
             out
             into
             an
             open
             Scandal
             .
             And
             for
             Cases
             of
             this
             Nature
             the
             Penitentiary
             was
             appointed
             ;
             to
             whom
             all
             Persons
             might
             resort
             in
             private
             cases
             ,
             and
             open
             their
             Consciences
             to
             him
             ,
             and
             take
             his
             Directions
             how
             to
             perform
             their
             
               Penitential
               Acts.
            
             So
             it
             was
             with
             that
             Person
             of
             Quality
             at
             Constantinople
             ,
             who
             gave
             occasion
             to
             the
             
             abolishing
             the
             Office
             of
             Penitentiary
             ,
             both
             there
             ,
             and
             in
             all
             the
             
               Eastern
               Churches
            
             .
             She
             first
             went
             to
             the
             Penitentiary
             ,
             as
             a
             
               voluntary
               Penitent
            
             ,
             and
             confessed
             her
             Faults
             to
             him
             ,
             and
             took
             his
             directions
             ;
             and
             while
             she
             was
             performing
             her
             Penance
             in
             the
             Church
             ,
             the
             Fact
             was
             committed
             with
             the
             Deacon
             ,
             which
             she
             afterwards
             confessed
             to
             the
             Penitentiary
             .
             Who
             being
             enraged
             at
             the
             Deacon
             ,
             in
             probability
             through
             his
             desire
             to
             have
             him
             punished
             ,
             the
             Fact
             came
             to
             be
             discovered
             ,
             and
             the
             People
             to
             be
             highly
             offended
             :
             And
             it
             is
             not
             reasonable
             to
             suppose
             that
             the
             Penitentiary
             put
             her
             upon
             a
             
               publick
               Confession
            
             of
             her
             secret
             fault
             ;
             but
             that
             it
             came
             out
             by
             his
             means
             ;
             and
             therefore
             Nectarius
             thought
             fit
             no
             longer
             to
             put
             such
             a
             Trust
             into
             any
             Man's
             hand
             ,
             which
             through
             his
             discovery
             might
             redound
             to
             the
             Dishonour
             of
             the
             Church
             ,
             as
             that
             did
             .
          
           
             What
             the
             effect
             was
             of
             abolishing
             this
             Office
             ,
             is
             the
             great
             Question
             ,
             whether
             the
             taking
             away
             publick
             or
             
               private
               Confession
            
             .
             If
             the
             Historians
             may
             be
             believed
             ,
             it
             was
             the
             
               Necessity
               of
               making
               any
               Confession
               at
               all
               in
               secret
            
             ;
             for
             the
             Right
             of
             receiving
             such
             Confessions
             ,
             was
             devolved
             upon
             the
             Penitentiary
             ;
             therefore
             when
             his
             Office
             was
             put
             down
             ,
             where
             the
             Case
             was
             not
             notorious
             ,
             every
             one
             
               must
               be
               left
               to
               his
               own
               Conscience
            
             ;
             and
             that
             both
             Socrates
             
             and
             Sozomen
             affirm
             was
             the
             consequence
             of
             it
             .
             If
             only
             
               publick
               Confession
            
             was
             taken
             away
             ,
             as
             some
             imagine
             ,
             a
             
               secret
               Confession
            
             was
             still
             continued
             ,
             how
             was
             it
             possible
             for
             the
             Historians
             to
             mistake
             the
             matter
             so
             grosly
             ,
             by
             making
             that
             the
             consequence
             of
             it
             ?
             For
             ,
             
               is
               every
               Man
               left
               to
               his
               own
               Conscience
               ,
            
             where
             he
             is
             bound
             to
             go
             to
             Confession
             before
             he
             partakes
             of
             the
             Eucharist
             ?
             And
             why
             should
             publick
             Penance
             be
             taken
             away
             on
             this
             occasion
             ,
             where
             there
             seems
             to
             have
             been
             none
             ;
             for
             that
             Person
             underwent
             
             to
             
               publick
               Penance
            
             upon
             her
             former
             Confession
             ,
             for
             then
             her
             Penance
             would
             not
             have
             been
             
               done
               in
               the
               Church
            
             ,
             but
             out
             of
             it
             ,
             among
             the
             Penitents
             .
             But
             as
             the
             former
             was
             voluntary
             ,
             so
             was
             the
             latter
             too
             ;
             for
             here
             was
             no
             Accuser
             but
             her self
             ;
             and
             for
             what
             Reason
             should
             publick
             and
             solemn
             Penance
             for
             notorious
             Cri●●es
             ,
             be
             taken
             away
             for
             the
             sake
             of
             the
             discovery
             of
             a
             
               Secret
               Confession
            
             ?
             Whether
             the
             punishment
             of
             the
             Deacon
             were
             the
             Occasion
             of
             its
             coming
             out
             ,
             or
             whatever
             it
             was
             ,
             it
             seems
             evident
             to
             me
             ,
             that
             she
             was
             not
             obliged
             to
             any
             publick
             Consession
             ;
             because
             Sozomen
             saith
             ,
             
               the
               Penitentiary
               was
               chosen
               for
               his
               Gravity
               ,
               Silence
               and
               Wisdom
            
             ;
             but
             what
             Silence
             was
             there
             ,
             if
             the
             Confessions
             were
             to
             be
             made
             publick
             .
             And
             on
             the
             other
             side
             ,
             it
             is
             impossible
             to
             conceive
             ,
             that
             if
             all
             Persons
             were
             then
             obliged
             to
             confess
             all
             mortal
             Sins
             after
             Baptism
             ,
             that
             one
             Penitentiary
             should
             be
             sufficient
             in
             so
             vast
             a
             City
             as
             that
             of
             Constantinople
             was
             .
             Therefore
             I
             think
             it
             most
             probable
             ,
             that
             the
             case
             of
             
               notorious
               and
               scandalous
               Offenders
            
             stood
             as
             it
             did
             ,
             and
             so
             continued
             in
             
               S.
               Chrysostom's
            
             time
             ;
             but
             this
             Office
             of
             Penitentiary
             relating
             to
             voluntary
             and
             
               secret
               Offenders
            
             was
             taken
             away
             ;
             because
             a
             greater
             Scandal
             came
             to
             the
             Church
             by
             the
             discovery
             ,
             when
             such
             a
             publick
             Disgrace
             made
             the
             Fact
             become
             notorious
             .
             And
             so
             this
             Act
             of
             Nectarius
             in
             taking
             away
             the
             Penitentiary's
             Office
             ,
             and
             the
             Approbation
             of
             it
             by
             other
             Churches
             following
             the
             Example
             ,
             evidently
             proves
             ,
             that
             they
             did
             not
             look
             on
             Confession
             of
             
               s●●cret
               Sins
            
             ,
             as
             necessary
             to
             the
             Remission
             of
             them
             .
          
           
             4.
             
             As
             the
             taking
             away
             the
             Penitentiary's
             Office
             shewed
             the
             Sense
             of
             the
             Church
             at
             that
             time
             against
             the
             
               Necessity
               of
               Confession
            
             in
             order
             to
             Pardon
             ,
             so
             it
             did
             likewise
             in
             order
             to
             the
             partaking
             of
             the
             Eucharist
             .
             For
             Socrates
             
             saith
             ,
             that
             Eudaemon
             
               gave
               that
               Counsel
               to
            
             Nectarius
             ,
             that
             
             
               he
               should
               remove
               the
               Penitentiary
               ,
               and
               give
               every
               one
               leave
               to
               pass
               J●dgment
               on
               himself
               in
               his
               own
               Conscience
               ,
               and
               so
               to
               partake
               of
               the
               Mysteries
               .
            
             The
             same
             is
             affirmed
             by
             Sozomen
             .
             Which
             respects
             not
             the
             
               publick
               Discipline
            
             about
             
             
               Notorious
               Offenders
            
             ,
             but
             the
             private
             Applications
             made
             by
             scrupulous
             Persons
             and
             secret
             Offenders
             to
             the
             Penitentiary
             in
             order
             to
             a
             right
             preparation
             for
             the
             Eucharist
             .
             And
             it
             is
             very
             probable
             ,
             that
             it
             was
             then
             believed
             by
             many
             ,
             that
             they
             could
             not
             be
             duly
             fitted
             for
             that
             Sacrament
             ,
             unless
             they
             had
             first
             unburthened
             their
             Consciences
             by
             a
             
               voluntary
               Confession
            
             to
             the
             Penitentiary
             ,
             and
             followed
             his
             Directions
             .
             But
             this
             Office
             being
             taken
             away
             ,
             the
             Question
             now
             is
             ,
             whether
             it
             were
             thought
             necessary
             to
             
               confess
               privately
            
             to
             any
             other
             ?
             The
             Council
             of
             Trent
             declares
             ,
             
             
               that
               Sacramental
               Confession
               is
               necessary
               to
               a
               worthy
               partaking
               of
               the
               Eucharist
               ,
               to
               every
               one
               that
               is
               conscious
               to
               himself
               of
               any
               mortal
               sin
               ;
               and
               whosoever
               holds
               the
               contrary
               is
               declared
               excommunicate
            
             ipso
             facto
             .
             But
             these
             Historians
             plainly
             deny
             it
             ,
             and
             they
             are
             justified
             by
             S.
             Chrysostom
             ,
             who
             speaks
             to
             the
             very
             Case
             ;
             not
             about
             C●techumens
             ,
             but
             such
             as
             would
             fit
             themselves
             for
             the
             
               Holy
               Eucharist
            
             .
             And
             he
             several
             times
             declares
             ,
             that
             a
             man
             needs
             not
             reveal
             his
             sins
             to
             any
             but
             
               to
               God
               alone
            
             ,
             in
             order
             to
             it
             .
             Nothing
             can
             be
             more
             Emphatical
             than
             what
             he
             saith
             to
             that
             purpose
             .
             For
             this
             Cause
             
               S.
               Paul
            
             saith
             ,
             
               Let
               a
               man
               examin
               himself
               ,
               and
               so
               let
               him
               eat
               of
               that
            
             
             
               Bread
               ,
               and
               drink
               of
               that
               Cup
               ;
               he
               doth
               not
               lay
               open
               the
               secret
               Ulcer
               ;
               he
               doth
               not
               bring
               the
               Accusation
               into
               a
               Theatre
               ;
               he
               appoints
               no
               Witnesses
               of
               thy
               Transgressions
               ;
               pass
               judgment
               within
               thine
               own
               Conscience
               ,
               there
               examin
               thy
               faults
               ,
               and
               call
               thy self
            
             
             
               to
               an
               account
               for
               the
               ●ins
               of
               thy
               Life
               ,
               where
               ●o●e
               but
               God
               is
               present
               ,
               who
               sees
               all
               things
               ;
               amend
               thy
               faults
               ,
               and
               so
               with
               a
               pure
               Conscience
               draw
               near
               to
               the
               holy
               Table
               ,
               and
               partake
               of
               the
               Sacrifice
               there
               offered
               .
            
          
           
             But
             left
             this
             should
             be
             thought
             one
             of
             those
             sudden
             eloquent
             heats
             which
             Petavius
             saith
             ,
             
               are
               hardly
               capable
               of
            
             
             
               good
               sense
               ,
               if
               too
               strictly
               examined
            
             ;
             we
             find
             him
             very
             cooly
             delivering
             the
             same
             Doctrine
             in
             his
             Exposition
             of
             those
             words
             of
             
               S.
               Paul.
            
             Than
             which
             nothing
             can
             be
             more
             inconsistent
             with
             the
             Doctrine
             and
             Practice
             of
             the
             Church
             of
             Rome
             ,
             which
             makes
             Confession
             of
             our
             Sins
             to
             a
             Priest
             a
             necessary
             Preparation
             for
             the
             
               Eucharist
               .
               Catharinus
            
             saith
             ,
             
               that
               if
               the
               Church
               had
               not
               limited
               the
               time
               ,
               yet
               every
               Person
            
             
             
               would
               be
               bound
               to
               confess
               to
               a
               Priest
               ,
               as
               often
               as
               he
               communicated
               .
               And
               although
               he
               knew
               no
               mortal
               sin
               by
               himself
               ,
               yet
               he
               would
               deserve
               the
               severest
               Censure
               for
               not
               confessing
               ,
               because
               he
               took
               upon
               himself
               to
               be
               his
               own
               Judge
               .
            
             Can
             any
             
             thing
             be
             more
             contrary
             to
             
               S.
               C●rysostom
            
             than
             this
             ?
             Boileau
             confesses
             ,
             
               that
               S.
            
             Chrysostom
             
               doth
               not
               here
               refer
               at
            
             
             
               all
               to
               Confession
               to
               a
               Priest
            
             ;
             then
             it
             follows
             ,
             that
             he
             thought
             it
             not
             necessary
             to
             right
             participation
             of
             the
             Holy
             Eucharist
             .
             Here
             he
             speaks
             not
             of
             
               daily
               Examination
            
             of
             
               Conscience
               by
               the
               faithful
            
             ;
             but
             of
             the
             solemn
             Judgment
             of
             Conscience
             by
             way
             of
             due
             Preparation
             ;
             and
             so
             justifies
             the
             Fact
             of
             Nectarius
             in
             taking
             away
             the
             Penitentiaries
             Office
             .
             But
             we
             are
             not
             to
             suppose
             so
             great
             and
             so
             zealous
             a
             Man
             would
             have
             done
             it
             against
             his
             Conscience
             ,
             as
             he
             must
             ,
             if
             he
             still
             thought
             
               Confession
               to
               a
               Priest
               necessary
            
             ;
             and
             he
             doth
             not
             say
             ,
             
               they
               need
               not
               go
               now
               to
               the
               Penitentiary
               ,
            
             but
             that
             they
             need
             not
             diselose
             their
             sins
             to
             any
             .
             
               Not
               to
               a
               multitude
               ,
               or
               in
               a
               theatrical
               manner
               ,
            
             as
             some
             expound
             
             it
             ;
             but
             
               to
               none
               but
               God
            
             ,
             which
             excludes
             the
             knowledge
             of
             a
             sin●le
             Priest
             ,
             as
             well
             as
             of
             a
             great
             number
             .
             I
             n●ed
             not
             insist
             on
             the
             other
             places
             in
             S.
             Chrysostom
             to
             that
             purpose
             ,
             since
             these
             are
             sufficient
             for
             my
             design
             .
          
           
             Cassian
             was
             a
             Disciple
             of
             S.
             Chrysostom
             ,
             and
             he
             supposes
             
             
               Confession
               to
               God
               alone
               to
               be
               sufficient
               for
               Remission
               of
               Sin
               ,
               where
               mere
               modesty
               hinders
               men
               from
               consessing
               to
               men
               .
               Boileau
            
             answers
             ,
             
               that
               he
               doth
               not
               speak
               of
               Sacramental
               Confession
               made
               to
               Priests
               ;
               but
               of
               an
               Ascetick
               Confession
               among
            
             
             
               the
               M●nks
            
             .
             But
             he
             speaks
             of
             a
             Confession
             to
             God
             as
             sufficient
             for
             Remission
             of
             Sins
             ,
             and
             therefore
             must
             exclude
             the
             Necessity
             of
             any
             other
             .
          
           
             5.
             
             After
             the
             taking
             away
             
               the
               Penitentiary's
               Office
            
             ,
             the
             
               Publick
               Discipline
            
             of
             the
             Church
             ,
             as
             to
             open
             and
             
               scandalous
               Offenders
            
             continued
             for
             some
             time
             in
             the
             Eastern
             as
             well
             as
             the
             
               Western
               Churches
            
             .
             No
             one
             speaks
             more
             fully
             to
             this
             than
             S.
             Chrysostom
             ;
             which
             makes
             me
             wonder
             at
             those
             who
             say
             the
             
               publick
               Penance
            
             was
             taken
             away
             by
             Nectarius
             ,
             for
             in
             his
             82.
             
             Homily
             on
             S.
             Matthew
             ,
             towards
             the
             Conclusion
             he
             insists
             very
             much
             upon
             it
             ;
             and
             not
             only
             charges
             the
             People
             not
             to
             come
             with
             their
             sins
             upon
             them
             ;
             but
             he
             speaks
             to
             those
             who
             ministred
             ,
             
               to
               deny
               the
               Eucharist
               to
               open
               Offenders
               .
            
             And
             he
             saith
             ,
             
               it
               would
               be
               charged
               as
               a
               great
               Fault
               upon
               them
               ,
               if
               they
               knew
               such
               and
               permitted
               them
               to
               communicate
               .
               But
               how
               shall
               we
               knew
               them
               ?
               I
               speak
               not
               ,
            
             saith
             he
             ,
             
               of
               those
               who
               are
               not
               ,
               but
               of
               those
               who
               are
               known
               ;
               and
               if
               any
               such
               did
               thrust
               themselves
               in
               ,
               he
               bid
               them
               not
               be
               afraid
               to
               deny
               them
               ;
               and
               if
               they
               durst
               not
               ,
            
             he
             tells
             them
             ,
             
               they
               should
               bring
               them
               to
               him
               ,
               and
               he
               would
               rather
               lose
               his
               life
               than
               give
               that
               Sacrament
               to
               such
               unworthy
               receivers
               .
            
             But
             still
             he
             saith
             he
             speaks
             of
             
               open
               and
               notorious
               Offen●ers
            
             .
             Which
             
             shews
             plainly
             ,
             that
             even
             S.
             Chrysostom
             never
             thought
             the
             
               publick
               Discipline
            
             was
             changed
             ;
             since
             he
             declares
             so
             much
             Resolution
             to
             maintain
             it
             .
             And
             this
             could
             not
             be
             spoken
             by
             him
             while
             he
             was
             a
             Presbyter
             at
             Antioch
             ,
             but
             after
             he
             came
             to
             the
             See
             of
             Constantinople
             .
             There
             was
             no
             doubt
             some
             alteration
             as
             to
             the
             Penitents
             ,
             after
             the
             taking
             away
             the
             Penitentiary
             ;
             but
             it
             was
             no
             more
             than
             his
             Office
             was
             concerned
             in
             .
             The
             old
             
               Penitential
               Canons
            
             remained
             still
             in
             force
             and
             were
             executed
             ,
             as
             Occasion
             served
             ;
             as
             appears
             by
             the
             Canons
             in
             Trullo
             so
             long
             after
             S.
             
             Chrysostom's
             time
             which
             refer
             to
             them
             .
             If
             all
             the
             
               publick
               Discipline
            
             had
             been
             laid
             aside
             so
             long
             before
             ,
             to
             what
             purpose
             do
             those
             Bishops
             speak
             of
             them
             ,
             as
             if
             they
             were
             still
             in
             force
             ?
             See
             Canon
             44
             ,
             46
             ,
             53
             ,
             54
             ,
             87.
             
             In
             the
             last
             Canon
             indeed
             
               they
               leave
               it
               to
               those
               who
               had
               the
               Power
               of
               binding
               and
               loosing
               to
               temper
               the
               severity
               of
               the
               Canons
               as
               they
               should
               judge
               convenient
            
             ;
             but
             doth
             it
             hence
             follow
             ,
             that
             the
             ancient
             Discipline
             as
             to
             
               publick
               Offenders
            
             was
             destroy'd
             ?
             S.
             Chrysostom
             himself
             several
             times
             
             mentions
             those
             who
             were
             in
             the
             state
             of
             Penitents
             and
             
               the
               Prayer
               that
               was
               made
               for
               them
            
             ;
             to
             what
             purpose
             ,
             in
             case
             the
             whole
             Order
             of
             Penitents
             was
             taken
             away
             ?
             He
             likewise
             speaks
             of
             the
             charge
             
               for
               the
               Penitents
               to
               go
               out
               .
            
             What
             a
             mockery
             ,
             were
             this
             ,
             if
             there
             were
             no
             
               Publick
               Discipline
            
             then
             left
             ?
             And
             lest
             it
             should
             be
             said
             ,
             
               that
               these
               things
               were
               said
               by
               him
               at
            
             Antioch
             ,
             
               before
               the
               fact
               of
            
             Nectarius
             ,
             I
             have
             shew'd
             already
             that
             the
             latter
             Homilies
             on
             S.
             Matthew
             were
             made
             by
             him
             at
             Constantinople
             ;
             and
             in
             his
             Liturgy
             there
             used
             the
             dismission
             of
             the
             Penitents
             was
             continued
             .
          
           
             6.
             
             While
             the
             
               publick
               Discipline
            
             was
             kept
             in
             the
             several
             Churches
             none
             were
             injoyned
             to
             undergo
             it
             ,
             but
             
               open
               and
               publick
               Offenders
            
             .
             The
             Evidence
             being
             so
             clear
             
             in
             Antiquity
             for
             the
             
               publick
               Penance
            
             of
             those
             who
             were
             bound
             to
             give
             the
             Church
             satisfaction
             before
             they
             receiv'd
             Absolution
             from
             it
             ;
             there
             was
             a
             necessity
             found
             by
             some
             learned
             Men
             of
             the
             
               Roman
               Communion
            
             to
             set
             up
             a
             new
             Hypothesis
             ,
             viz.
             
               that
               by
               the
               Ancient
               Rules
               of
               the
               Church
               all
               Persons
               conscious
               to
               themselves
               of
               secret
               si●s
               were
               bound
               to
               undergo
               publick
               Penance
               for
               the
               Remission
               of
               their
               sins
               .
            
             The
             occasion
             of
             the
             debate
             was
             this
             .
             Some
             in
             the
             Church
             of
             Rome
             held
             no
             more
             necessary
             in
             case
             of
             
               mortal
               Sin
            
             to
             prepare
             men
             for
             
               Communion
               than
               Confession
               to
               a
               Priest
               and
               Absolution
            
             ;
             others
             saw
             the
             fatal
             
             Consequence
             of
             this
             ,
             and
             therefore
             insisted
             on
             the
             
               Necessity
               of
               Penance
            
             ;
             both
             Parties
             made
             their
             Appeal
             to
             the
             
               Ancient
               Church
            
             ;
             and
             both
             were
             mistaken
             .
             For
             ,
             on
             the
             one
             side
             ,
             there
             was
             no
             such
             Doctrine
             then
             held
             that
             
               Confession
               and
               Absolution
            
             did
             sufficiently
             prepare
             Persons
             for
             the
             Eucharist
             ;
             and
             on
             the
             other
             ,
             there
             was
             no
             good
             Evidence
             that
             any
             were
             enjoyned
             
               publick
               Penance
            
             for
             secret
             faults
             .
             But
             in
             the
             Case
             of
             such
             sins
             ,
             the
             Confession
             was
             left
             to
             God
             in
             Secret
             ;
             and
             a
             true
             and
             hearty
             Contrition
             for
             them
             was
             thought
             the
             best
             as
             well
             as
             most
             necessary
             Preparation
             for
             the
             Eucharist
             .
          
           
             Monsr
             .
             Arnauld
             saw
             well
             enough
             that
             without
             his
             
             Hypothesis
             ,
             it
             was
             impossible
             to
             prove
             the
             Necessity
             of
             Confession
             in
             the
             
               Ancient
               Church
            
             ;
             for
             he
             yields
             that
             the
             Church
             did
             not
             use
             the
             Power
             of
             the
             Keys
             but
             
               in
               Publick
            
             .
             On
             the
             the
             other
             hand
             ,
             Petavius
             urges
             ,
             
               that
               on
               the
            
             
             
               same
               Ground
               that
               they
               would
               reduce
               ,
               as
               they
               pretended
               ,
               the
               Ancient
               Discipline
               they
               must
               make
               many
               other
               alterations
               in
               the
               Church
               ,
               and
               so
               justifie
               the
               Reformers
               .
            
             But
             Monsr
             .
             Arnauld
             was
             defective
             in
             his
             Proofs
             ,
             as
             Petavius
             at
             large
             shews
             ;
             not
             when
             he
             proves
             
               that
               the
               Penance
               was
               publick
            
             ;
             but
             that
             all
             Persons
             under
             mortal
             sins
             were
             bound
             to
             undergo
             it
             .
             For
             Petavius
             makes
             it
             appear
             ,
             
             that
             all
             such
             as
             are
             accounted
             
               mortal
               si●s
            
             in
             the
             modern
             sense
             ,
             were
             not
             then
             thought
             necessary
             to
             be
             expiated
             by
             
               publick
               Penance
            
             ;
             but
             only
             such
             as
             were
             notorious
             and
             scandalous
             ,
             and
             he
             at
             large
             answers
             all
             Monsr
             .
             
             Arnauld's
             
             Arguments
             .
             Notwithstanding
             which
             Morinus
             took
             up
             Monsr
             .
             
             Arnauld's
             Opinion
             ,
             and
             without
             any
             
             colour
             charges
             it
             on
             Theodore
             Archbishop
             of
             
               Ca●terbury
               ,
               that
               ●e
               first
               in
               his
               Penitential
               appointed
               publick
               Penance
               to
               be
               onely
               for
               publick
               Offences
               .
            
             But
             the
             learned
             Editor
             of
             the
             Abstract
             of
             
             Theodore's
             Penitential
             ,
             hath
             fully
             vindicated
             him
             in
             this
             matter
             .
             
          
           
             But
             after
             these
             ,
             Boileau
             resumes
             the
             Opinion
             of
             Monsr
             .
             Arnauld
             ,
             and
             lays
             it
             for
             the
             Foundation
             of
             his
             History
             of
             
               Auricular
               Confession
            
             .
             But
             he
             grants
             ,
             
               that
               all
               the
               solemn
            
             
             
               and
               ceremonial
               Penance
               imposed
               by
               the
               Penitential
               Canons
               did
               not
               extend
               to
               all
               kind
               of
               mortal
               sins
               ,
               but
               chiefly
               to
               Idolatry
               ,
               Adultery
               and
               Homicide
            
             ;
             but
             this
             he
             insists
             upon
             ,
             
               that
               some
               part
               of
               this
               publick
               Penance
               ,
            
             viz.
             
               Exclusion
               from
               the
               Communion
               was
               inflicted
               on
               Persons
               guilty
               of
               secret
               mortal
               sins
               .
            
             But
             this
             will
             by
             no
             means
             do
             his
             business
             ;
             for
             he
             is
             to
             prove
             that
             
               no
               secret
               mortal
               sin
               could
               be
               forgiven
               without
               Confession
               to
               a
               Priest
            
             ;
             and
             that
             all
             persons
             were
             required
             by
             the
             ancient
             Church
             in
             case
             they
             were
             conscious
             to
             themselves
             of
             any
             such
             sins
             ,
             to
             make
             them
             known
             ,
             and
             to
             undergo
             
               publick
               Penance
            
             for
             them
             ,
             before
             they
             could
             obtain
             Remission
             of
             them
             .
             We
             do
             not
             deny
             that
             Persons
             under
             Trouble
             of
             Conscience
             for
             secret
             sins
             ,
             were
             from
             time
             to
             time
             advised
             to
             resort
             to
             their
             Guides
             ,
             to
             make
             known
             their
             Cases
             to
             them
             ,
             and
             to
             take
             their
             Directions
             ;
             we
             do
             not
             deny
             that
             such
             Persons
             might
             be
             required
             by
             such
             Guides
             to
             withdraw
             themselves
             from
             joyning
             in
             the
             most
             solemn
             Acts
             of
             
               publick
               Communion
            
             till
             they
             had
             manifested
             the
             sincerity
             of
             
             their
             Repentance
             ,
             by
             Fastin●
             ,
             and
             Prayers
             ,
             and
             other
             
               penitential
               Acts
            
             ;
             we
             do
             not
             deny
             ,
             that
             some
             of
             these
             Persons
             might
             either
             by
             Advice
             or
             of
             their
             own
             Accord
             joyn
             themselves
             with
             the
             
               publick
               Penitents
            
             ,
             as
             is
             well
             known
             in
             the
             Case
             of
             Fabiola
             at
             Rome
             so
             much
             magnified
             by
             S.
             Jerom
             ;
             but
             this
             is
             the
             thing
             we
             desire
             to
             see
             proved
             ,
             that
             no
             sin
             whatsoever
             of
             a
             
               mortal
               nature
            
             (
             as
             it
             is
             defined
             in
             the
             Church
             of
             Rome
             )
             was
             then
             thought
             capable
             of
             Remission
             by
             the
             
               penitential
               Acts
            
             of
             the
             Party
             ,
             (
             especially
             by
             true
             Contrition
             )
             without
             Confession
             to
             a
             Priest
             and
             Absolution
             from
             him
             .
             And
             this
             is
             the
             true
             state
             of
             the
             Case
             ;
             and
             I
             can
             find
             nothing
             produced
             by
             him
             to
             this
             purpose
             which
             deserves
             to
             be
             considered
             .
          
           
             7.
             
             As
             the
             
               publick
               Discipline
            
             declined
             ,
             Persons
             were
             exhorted
             to
             make
             
               private
               Confession
            
             of
             their
             sins
             ;
             if
             they
             could
             not
             be
             brought
             to
             
               publick
               Penance
            
             .
             Thence
             in
             the
             
               Greek
               Church
            
             came
             the
             Penitentials
             of
             
               Johannes
               Jejunator
            
             (
             who
             first
             took
             upon
             himself
             the
             Title
             of
             
               Oecumenical
               Patriarch
            
             in
             the
             time
             of
             Mauritius
             to
             the
             great
             Offence
             of
             the
             Bishops
             of
             Rome
             )
             and
             of
             some
             others
             after
             him
             .
          
           
             Morinus
             grants
             that
             there
             was
             a
             great
             alteration
             in
             the
             
             
               Greek
               Church
            
             about
             this
             matter
             ;
             he
             thinks
             it
             began
             with
             the
             business
             of
             the
             Penitentiary
             ,
             but
             after
             the
             publick
             Discipline
             was
             disused
             ,
             instead
             of
             that
             ,
             he
             saith
             ,
             
               came
               up
               a
               secret
               Confession
               and
               Penance
            
             ;
             which
             was
             left
             to
             the
             
             honesty
             ,
             and
             piety
             of
             the
             Penitent
             ,
             and
             not
             required
             by
             any
             Canonical
             Authority
             among
             them
             ;
             and
             so
             he
             saith
             it
             continued
             from
             the
             time
             of
             Nectarius
             to
             this
             day
             ,
             as
             to
             the
             People
             .
             So
             that
             we
             have
             a
             plain
             Confession
             from
             him
             ,
             that
             there
             is
             no
             Rule
             in
             the
             
               Greek
               Church
            
             requiring
             this
             
               secret
               Confession
            
             of
             Sins
             in
             order
             to
             the
             forgiveness
             
             of
             them
             .
             But
             it
             is
             observable
             concerning
             the
             
               modern
               Greeks
            
             ,
             that
             if
             Persons
             do
             make
             Confession
             among
             them
             ,
             they
             think
             themselves
             obliged
             to
             keep
             to
             the
             old
             
               Penitential
               Canons
            
             ,
             and
             blame
             
               Joh.
               Jejunator
            
             for
             receding
             from
             them
             ;
             for
             Simeon
             of
             Thessalonica
             saith
             ,
             
               they
               had
               them
               from
               the
               Fathers
               ,
               and
               the
               Fathers
               by
               Tradition
               down
               from
               the
               Apostles
               .
            
             But
             although
             they
             are
             therein
             mistaken
             ,
             yet
             they
             shew
             how
             different
             their
             Tradition
             is
             from
             that
             of
             the
             
               Roman
               Church
            
             ,
             which
             thinks
             it self
             under
             no
             such
             obligation
             ,
             but
             allows
             Absolution
             to
             be
             granted
             upon
             Confession
             ,
             and
             a
             right
             of
             Communion
             without
             Penance
             performed
             ,
             for
             which
             there
             is
             no
             colour
             ,
             as
             to
             any
             
               ancient
               Tradition
            
             either
             of
             the
             Eastern
             or
             
               Western
               Church
            
             .
          
           
             In
             the
             
               Western
               Church
            
             we
             find
             the
             
               publick
               Discipline
            
             fallen
             to
             decay
             in
             the
             beginning
             of
             the
             
               ninth
               Age
            
             ,
             and
             Charles
             the
             Great
             summoning
             
               several
               Councils
            
             for
             putting
             things
             into
             as
             good
             an
             Order
             as
             they
             would
             then
             bear
             .
             In
             the
             second
             Council
             of
             
               Cavaillon
               ,
               A.
               D.
            
             813.
             we
             find
             a
             Complaint
             ,
             Can.
             25.
             
               that
               the
               old
               Canonical
               Penance
               was
               generally
               disused
               ;
               and
               neither
               the
               ancient
               Order
               of
               Excommunicating
               or
               Absolving
               was
               observed
               .
            
             Which
             is
             a
             plain
             and
             ingenuous
             acknowledgment
             that
             they
             had
             gone
             off
             from
             the
             
               ancient
               Tradition
            
             of
             the
             Church
             ;
             and
             therefore
             they
             pray
             the
             Emperor's
             Assistance
             ,
             
               that
               the
               publick
               Discipline
               might
               be
               restored
               for
               publick
               Offenders
               ,
               and
               the
               ancient
               Canons
               be
               brought
               into
               use
               again
               .
            
             From
             whence
             it
             follows
             ,
             that
             at
             that
             time
             
               notorious
               Offenders
            
             escaped
             with
             
               private
               Confession
            
             and
             Penance
             ;
             and
             even
             that
             was
             done
             by
             halves
             ,
             can
             .
             32.
             and
             some
             thought
             it
             not
             necessary
             to
             do
             it
             at
             all
             ,
             can
             .
             33.
             
             And
             upon
             this
             Occasion
             ,
             they
             do
             not
             declare
             it
             necessary
             for
             the
             
               Remission
               of
               Sins
            
             to
             confess
             even
             the
             most
             secret
             
             mortal
             Sins
             to
             a
             Priest
             ;
             but
             very
             fairly
             say
             ,
             
               that
               both
               are
               useful
               ;
               for
               Confession
               to
               God
               purgeth
               the
               Sin
               ;
               and
               to
               the
               Priest
               ,
               teaches
               men
               how
               their
               sins
               may
               be
               purged
               .
               For
               God
               who
               is
               the
               Author
               and
               giver
               of
               Health
               ,
               giveth
               it
               often
               by
               the
               Inv●sible
               Operation
               of
               his
               Power
               ,
               and
               often
               by
               the
               means
               of
               Physicians
               .
            
          
           
             Boileau
             yields
             ,
             
               that
               there
               were
               some
               then
               in
               the
               Roman
            
             
             
               Church
               ,
               who
               denied
               Confession
               to
               Men
               to
               be
               necessary
               ,
            
             but
             he
             saith
             ,
             
               they
               were
               Adversaries
               and
               Rebels
            
             .
             This
             had
             been
             a
             good
             Answer
             ,
             if
             the
             Council
             had
             called
             them
             so
             ;
             which
             it
             doth
             not
             ,
             but
             on
             the
             contrary
             declares
             ,
             
               that
               God
               doth
               often
               forgive
               sin
               immediately
               without
               the
               Priests
               Interposition
               ,
            
             or
             else
             the
             latter
             Clause
             signifies
             nothing
             .
             And
             the
             most
             it
             saith
             before
             ,
             is
             ,
             
               that
               Confession
               to
               a
               Priest
               is
               useful
               in
               the
               Church
            
             ;
             which
             is
             not
             the
             the
             thing
             disputed
             by
             us
             ,
             but
             the
             Necessity
             of
             it
             ;
             and
             his
             Critical
             Observations
             of
             Utrumque
             signifie
             just
             nothing
             ,
             unless
             he
             had
             proved
             that
             the
             Council
             had
             before
             said
             that
             both
             were
             necessary
             ,
             which
             it
             doth
             not
             .
             He
             doth
             not
             deny
             ,
             
               that
               the
               Opinion
            
             
             
               of
               the
               Sufficiency
               of
               Confession
               to
               God
               alone
               did
               continue
               in
               the
               Church
               to
               the
               time
               of
               the
               Council
               of
            
             Lateran
             ,
             
               and
               that
               it
               gave
               Occasion
               to
               the
               Canon
               ,
               which
               enforced
               the
               Necessity
               of
               Confession
               to
               a
               Priest
            
             ;
             but
             he
             adds
             ,
             
               that
               learned
               and
               pious
               Men
               may
               have
               false
               Opinions
               before
               the
               Judgment
               of
               the
               Church
               .
            
             So
             that
             at
             last
             we
             find
             
               Universal
               Tradition
            
             is
             given
             up
             ,
             and
             the
             Necessity
             of
             
               Auricular
               Confession
            
             is
             resolved
             into
             the
             Authority
             of
             the
             Roman
             Churches
             Definition
             ,
             or
             rather
             ,
             the
             
               Pope's
               Declaration
            
             of
             it
             ,
             either
             with
             or
             without
             the
             Consent
             of
             the
             Lateran
             Council
             .
             But
             he
             saith
             ,
             
               The
               Fathers
               did
               not
               speak
               so
               exactly
               of
               the
               Trinity
               before
               the
               Council
               of
            
             Nice
             ;
             
               nor
               the
               Greek
               Fathers
               of
               Grace
               and
               Predestination
               before
               S.
            
             Augustin
             .
             If
             this
             be
             true
             ,
             it
             is
             impossible
             to
             prove
             either
             of
             those
             great
             Points
             merely
             by
             Tradition
             ;
             
             for
             those
             Fathers
             either
             delivered
             the
             sense
             of
             the
             Church
             ,
             or
             they
             did
             not
             ;
             if
             they
             delivered
             the
             sense
             of
             the
             Church
             ,
             then
             either
             the
             sense
             of
             the
             Church
             was
             doubtful
             ,
             or
             they
             did
             not
             understand
             it
             ;
             if
             the
             sense
             of
             the
             Church
             were
             doubtful
             ,
             then
             it
             is
             plain
             those
             Doctrines
             could
             not
             be
             proved
             by
             Tradition
             ;
             if
             the
             sense
             of
             the
             Church
             were
             not
             doubtful
             ,
             but
             the
             Fathers
             did
             not
             understand
             it
             ,
             then
             how
             is
             it
             possible
             that
             the
             
               Churches
               Tradition
            
             should
             be
             an
             
               Infallible
               Guide
            
             ,
             when
             even
             the
             Fathers
             of
             the
             Church
             were
             mistaken
             about
             it
             ?
             But
             I
             have
             sufficiently
             proved
             ,
             that
             not
             only
             before
             ,
             but
             even
             after
             the
             Council
             of
             Lateran
             there
             was
             no
             
               Universal
               Tradition
               for
               the
               Necessity
               of
               Auricular
               Confession
               .
            
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           
             A
             CATALOGUE
             of
             some
             BOOKS
             Printed
             for
          
           Henry
           Mortlock
           ,
           
             at
             the
          
           Phoenix
           in
           S.
           Paul
           's
           Church-Yard
           .
        
         
           A
           Bational
           Account
           of
           the
           Grounds
           of
           Protestant
           Religion
           ,
           being
           a
           Vindication
           of
           the
           Lord
           Archbishop
           of
           
           Canterbury's
           Relation
           of
           a
           Conference
           ,
           &c.
           from
           the
           pretended
           Answer
           by
           
             T.
             C.
          
           Wherein
           the
           True
           Grounds
           of
           Faith
           are
           cleared
           ,
           and
           the
           False
           discovered
           ;
           the
           Church
           of
           England
           vindicated
           from
           the
           Impu●ation
           of
           Scism
           ;
           and
           the
           most
           important
           particular
           Controversie
           bêtween
           us
           and
           those
           of
           the
           Church
           of
           Rome
           throughly
           examined
           :
           By
           
             Edward
             Stillingfleet
          
           ,
           D.
           D.
           and
           Dean
           of
           S.
           
           Paul's
           ,
           Folio
           .
           the
           Second
           Edition
           .
        
         
           
             Origines
             Britiannicae
          
           :
           Or
           the
           Antiquity
           of
           the
           
             British
             Churches
          
           ;
           with
           a
           Preface
           concerning
           some
           pretended
           Antiquities
           relating
           to
           Britain
           ,
           in
           vindication
           of
           the
           Bishop
           of
           S.
           Asaph
           .
           by
           
             Edward
             Stillingfleet
          
           D.
           D.
           Dean
           of
           S.
           
           Paul's
           ,
           Folio
           .
        
         
           The
           Rule
           of
           Faith
           :
           Or
           an
           Answer
           to
           the
           Treatise
           of
           Mr.
           
             J.
             S.
          
           entituled
           ,
           
             Sure
             footing
             ,
             &c.
          
           by
           
             John
             Tillorson
          
           D.
           D.
           to
           which
           is
           adjoyned
           ,
           A
           Reply
           to
           Mr.
           J.
           S.'s
           third
           Appendix
           .
           &c.
           by
           
             Edward
             Stillingfleet
          
           .
           D.
           D.
           
        
         
           A
           Letter
           to
           Mr.
           G.
           giving
           a
           true
           Account
           of
           a
           late
           Conference
           at
           the
           D.
           of
           
           P's
           .
        
         
           A
           second
           Letter
           to
           Mr.
           G.
           in
           answer
           to
           two
           Letters
           lately
           published
           concerning
           the
           Conference
           at
           the
           D.
           of
           
           P's
           .
        
         
           
             Veteres
             Vindicati
          
           :
           In
           an
           Expostulary
           Letter
           to
           Mr.
           Sclater
           of
           Putney
           ,
           upon
           his
           
             Consensus
             Veterum
          
           ,
           &c.
           wherein
           the
           absurdity
           of
           his
           Method
           ,
           and
           the
           weakness
           of
           his
           Reasons
           are
           shewn
           ;
           His
           false
           Aspersions
           upon
           the
           Church
           of
           England
           are
           wiped
           off
           ,
           and
           her
           Faith
           concerning
           the
           Euch●rist
           proved
           to
           be
           that
           of
           the
           primi●ive
           Church
           :
           Together
           with
           Animadversions
           on
           Dean
           
           Boileau's
           French
           translation
           of
           ,
           and
           Remarks
           upon
           Bertram
           .
        
         
           An
           Answer
           to
           the
           Compiler
           of
           
             Nubes
             Testium
          
           :
           Wherein
           is
           shewn
           ,
           That
           Antiquity
           (
           in
           relation
           to
           the
           Points
           in
           Controversie
           set
           down
           by
           him
           )
           did
           not
           for
           the
           first
           five
           hundred
           Years
           Believe
           ,
           Teach
           and
           Practice
           as
           the
           Church
           of
           Rome
           doth
           at
           present
           Believe
           ,
           Teach
           and
           Practice
           ;
           together
           with
           a
           Vindication
           of
           
             Veteres
             Vindicati
          
           from
           the
           late
           weak
           and
           disingenuous
           Attempts
           of
           the
           Author
           of
           Transubstantiation
           Defended
           by
           the
           Author
           of
           the
           Answer
           to
           Mr.
           Sclater
           of
           Putney
           .
        
         
           A
           Letter
           to
           Father
           
             Lewis
             Sabran
          
           Jesuit
           ,
           in
           answer
           to
           his
           Letter
           to
           a
           Peer
           of
           the
           Church
           of
           England
           ;
           wherein
           the
           Postscript
           to
           the
           Answer
           to
           the
           
             Nubes
             Testium
          
           ,
           is
           Vindicated
           ,
           and
           Father
           
           Sabran's
           Mistakes
           farther
           discovered
           .
        
         
           A
           second
           Letter
           to
           Father
           
             Lewis
             Sabran
          
           Jesuit
           ,
           in
           Answer
           to
           his
           Reply
           .
        
         
           A
           Vindication
           of
           the
           Principles
           of
           the
           Author
           of
           the
           Answer
           to
           the
           Compiler
           of
           
             Nubes
             Testium
          
           in
           answer
           to
           a
           late
           pretended
           Letter
           from
           a
           Dissenter
           to
           the
           Divines
           of
           the
           Church
           of
           England
           .
        
         
           Scripture
           and
           Tradition
           Compared
           ,
           in
           a
           Sermon
           preached
           at
           
             Guild-Hall-Chapel
             Nov.
          
           27.
           1687.
           by
           
             Edward
             Stillingfleet
          
           D.
           D.
           Dean
           of
           S.
           
           Paul's
           ,
           the
           second
           Edition
           .
        
         
           A
           Discourse
           concerning
           the
           Nature
           and
           Grounds
           of
           the
           Certainty
           of
           Faith
           ,
           in
           Answer
           to
           
             J.
             S.
          
           his
           Catholick
           Letters
           .
           by
           
             Edward
             Stillingfleet
          
           ,
           D.
           D.
           Dean
           of
           St.
           
           Paul's
           .
        
         
           An
           Historical
           Examination
           of
           the
           Authority
           of
           General
           Councils
           ,
           shewing
           the
           false
           Dealing
           that
           hath
           been
           used
           in
           the
           publishing
           of
           them
           ,
           and
           the
           Difference
           amongst
           the
           Papists
           themselves
           about
           their
           Number
           .
           The
           second
           Edition
           with
           Corrections
           and
           Alterations
           .
        
      
       
         
         
           AN
           APPENDIX
           ,
           
             In
             Answer
             to
             some
             late
             Passages
             of
          
           J.
           W.
           
             of
             the
          
           Society
           of
           Jesus
           ,
           
             concerning
             the
          
           Prohibition
           of
           Scripture
           in
           Vulgar
           Languages
           
             by
             the
             Council
             of
          
           Trent
           .
        
         
           SInce
           the
           Publication
           of
           the
           foregoing
           Book
           ,
           I
           have
           met
           with
           a
           Reflexion
           upon
           it
           made
           by
           
             J.
             W.
          
           in
           the
           Preface
           to
           a
           Treatise
           lately
           Reprinted
           by
           him
           .
           Wherein
           ,
           
             he
             observes
             that
             a
             great
             part
             of
             the
             Objections
             made
             against
             them
             are
             either
             grounded
             on
             mistakes
             ,
             or
             touch
             points
             of
             Discipline
             not
             of
             Faith
             ,
             which
             alone
             they
             are
             bound
             to
             defend
             .
          
           This
           last
           Clause
           I
           could
           not
           but
           wonder
           at
           ,
           since
           the
           new
           Title
           of
           his
           Book
           is
           ,
           
             A
             Defence
             of
             the
             Doctrine
             and
             Holy
             Rites
             of
             the
             Roman
             Catholick
             Church
             ,
          
           &c.
           
           Why
           should
           
             I
             W.
          
           take
           such
           needless
           pains
           to
           
             defend
             the
             Rites
             of
             the
             Church
             ,
          
           if
           they
           are
           bound
           to
           defend
           nothing
           but
           Points
           of
           Faith
           ?
           I
           had
           thought
           the
           Honour
           and
           Authority
           of
           the
           Church
           had
           been
           concerned
           in
           its
           Commands
           and
           Prohibitions
           ,
           as
           well
           as
           in
           its
           
           Definitions
           and
           Decrees
           .
           And
           although
           it
           be
           not
           pretended
           ,
           that
           the
           Church
           is
           Infallible
           in
           Matters
           of
           Discipline
           ;
           yet
           it
           is
           a
           strong
           Prejudice
           against
           any
           pretence
           to
           Infallibility
           in
           a
           Church
           ,
           if
           it
           be
           found
           to
           err
           notoriously
           in
           any
           thing
           of
           general
           Concernment
           to
           the
           
             Catholick
             Church
          
           .
        
         
           But
           how
           comes
           my
           late
           Book
           to
           be
           made
           an
           Example
           ?
           
             As
             for
             instance
          
           ,
           (
           saith
           he
           )
           
             I
             find
             in
             a
             Book
             newly
             Published
             ,
             with
             this
             Title
             ,
          
           The
           Council
           of
           Trent
           Examin'd
           and
           Disprov'd
           by
           Catholick
           Tradition
           ,
           
             that
             for
          
           15
           
             Pages
             together
             Dr.
          
           St.
           
             labours
             to
             prove
             that
             there
             is
             no
             Catholick
             Tradition
             against
             Translating
             Scripture
             into
             Vulgar
             Languages
             .
          
           Whereas
           I
           expresly
           say
           ,
           that
           the
           Prohibition
           of
           reading
           the
           Scripture
           so
           translated
           without
           a
           particular
           License
           ,
           was
           that
           which
           I
           undertook
           to
           shew
           could
           not
           be
           justified
           by
           any
           Catholick
           Tradition
           ;
           And
           that
           there
           was
           a
           General
           Consent
           of
           the
           Catholick
           Church
           ,
           not
           merely
           for
           the
           Translations
           of
           Scripture
           into
           Vulgar
           Languages
           ,
           but
           for
           the
           free
           use
           of
           them
           by
           the
           People
           .
           Which
           I
           made
           out
           by
           these
           Particulars
           ,
        
         
           1.
           
           That
           where-ever
           the
           Christian
           Religion
           prevailed
           ,
           the
           Scripture
           was
           Translated
           into
           the
           Vulgar
           Language
           for
           the
           Peoples
           benefit
           .
           Which
           I
           proved
           from
           the
           Ancient
           Italick
           Versions
           before
           St.
           Jerom's
           time
           ,
           the
           
             Gothick
             ,
             Persian
             ,
             Armenian
             ,
             Syriack
             ,
             Coptick
          
           and
           Aethiopick
           Translations
           ;
           without
           the
           least
           prohibition
           of
           the
           Common
           use
           of
           them
           .
        
         
           2.
           
           That
           where
           a
           Language
           grew
           into
           Disuse
           among
           the
           People
           there
           the
           Scripture
           was
           Translated
           into
           the
           Tongue
           which
           was
           better
           understood
           .
           And
           for
           this
           I
           instanced
           in
           the
           
             Arabick
             Versions
          
           after
           the
           prevalency
           
           of
           the
           Saracens
           in
           the
           Eastern
           and
           Southern
           Parts
           ,
           and
           after
           the
           Moors
           coming
           into
           Spain
           .
        
         
           3.
           
           That
           even
           after
           the
           Primitive
           Times
           ,
           Christian
           Princes
           and
           Bishops
           did
           take
           Care
           that
           the
           People
           should
           read
           the
           Scriptures
           in
           their
           own
           Language
           .
           For
           Princes
           ,
           I
           instanced
           in
           
             Ludovicus
             Pius
          
           and
           Alfred
           ;
           for
           Bishops
           ,
           in
           Waldo
           Bishop
           of
           
             Fressing
             ,
             Methodius
          
           and
           Cyrill
           ,
           &c.
           
        
         
           4.
           
           That
           the
           Pope
           himself
           in
           the
           9th
           Century
           did
           approve
           of
           it
           ;
           and
           for
           a
           Reason
           common
           to
           all
           times
           and
           Churches
           ,
           viz.
           that
           
             All
             People
             and
             Languages
             were
             to
             praise
             God
             ,
             and
             that
             God
             himself
             had
             so
             commanded
             .
          
        
         
           5.
           
           That
           Gregory
           VII
           .
           was
           the
           first
           Person
           who
           forbad
           the
           use
           of
           Scripture
           and
           Divine
           Offices
           in
           the
           Vulgar
           Tongue
           ,
           and
           was
           not
           ashamed
           to
           own
           that
           the
           Church
           saw
           cause
           to
           alter
           several
           things
           from
           what
           they
           were
           in
           the
           Primitive
           Church
           .
        
         
           6.
           
           That
           upon
           the
           setting
           up
           the
           Inquisition
           by
           Innocent
           III.
           this
           Prohibition
           took
           place
           in
           France
           and
           Spain
           ,
           and
           other
           Places
           .
        
         
           7.
           
           That
           some
           noted
           Divines
           of
           the
           Church
           of
           Rome
           have
           highly
           commended
           it
           ;
           and
           said
           that
           the
           taking
           of
           it
           away
           would
           be
           pernicious
           and
           destructive
           to
           Faith
           and
           Devotion
           .
        
         
           8.
           
           That
           the
           Prohibition
           in
           the
           Church
           of
           Rome
           is
           built
           on
           the
           Authority
           of
           the
           Council
           of
           Trent
           ,
           which
           appointed
           the
           Index
           to
           be
           made
           ,
           in
           which
           the
           fourth
           Rule
           forbids
           all
           Persons
           the
           use
           of
           the
           Scripture
           in
           the
           Vulgar
           
           Tongue
           without
           a
           particular
           License
           ,
           and
           whosoever
           presumes
           to
           doe
           it
           is
           to
           be
           denied
           Absolution
           .
        
         
           9.
           
           From
           hence
           it
           follows
           ,
           that
           the
           
             Council
             of
             Trent
          
           is
           evidently
           disproved
           ,
           as
           to
           
             Catholick
             Tradition
          
           ,
           for
           any
           Foundation
           of
           such
           a
           Prohibition
           .
        
         
           And
           what
           now
           saith
           
             J.
             W.
          
           against
           all
           this
           ?
           
             He
             would
             gladly
             know
             against
             whom
             I
             dispute
             .
          
           Against
           
             J.
             S.
          
           and
           all
           such
           who
           would
           make
           the
           World
           believe
           the
           Council
           of
           Trent
           did
           proceed
           upon
           
             Catholick
             Tradition
          
           .
           To
           prove
           I
           am
           mistaken
           ,
           he
           tells
           me
           
             in
             his
             6th
             Chap.
             I
             may
             find
             an
             Account
             of
             several
             new
             Translations
             of
             Scripture
             into
             Vulgar
             Tongues
             ,
             made
             by
             Catholicks
             and
             approved
             in
             the
             Roman
             Church
             .
          
           Then
           he
           mentions
           
             an
             English
             Translation
             made
             by
             the
          
           Rhemish
           and
           Doway
           
             Colleges
             ;
             and
             in
             French
             by
             the
             Doctours
             of
          
           Lovain
           ;
           
             and
             some
             others
          
           .
           What
           now
           follows
           from
           hence
           ?
           Is
           it
           any
           Mistake
           in
           me
           to
           say
           ,
           There
           was
           such
           a
           Prohibition
           of
           Reading
           the
           Scripture
           in
           the
           Church
           of
           Rome
           ,
           and
           inforced
           by
           the
           Rule
           made
           by
           Appointment
           of
           the
           Council
           of
           Trent
           ?
           This
           had
           been
           indeed
           to
           the
           purpose
           if
           it
           could
           have
           been
           proved
           .
           I
           do
           not
           deny
           ,
           that
           there
           have
           been
           such
           Translations
           made
           ,
           where
           it
           was
           found
           impossible
           to
           hinder
           all
           Translations
           ;
           and
           the
           use
           of
           them
           have
           been
           connived
           at
           or
           allow'd
           to
           some
           particular
           persons
           ,
           whom
           they
           were
           otherwise
           secure
           of
           .
           But
           such
           Translations
           are
           like
           the
           Galenists
           allowing
           some
           
             Chymical
             Medicines
          
           to
           their
           Patients
           ;
           they
           declare
           against
           their
           use
           as
           dangerous
           ;
           but
           if
           the
           Patient
           will
           have
           them
           ,
           then
           pray
           take
           them
           of
           my
           Apothecary
           ,
           who
           is
           a
           very
           honest
           man
           and
           prepares
           mischievous
           Medicines
           better
           than
           another
           .
           This
           is
           just
           the
           Case
           of
           the
           Church
           of
           Rome
           ,
           as
           to
           Translations
           of
           Scripture
           ;
           If
           we
           ask
           their
           Opinion
           in
           general
           ,
           whether
           
           Translations
           be
           allowable
           or
           not
           ,
           their
           Answer
           hath
           been
           formerly
           very
           free
           and
           open
           ,
           by
           no
           means
           ;
           for
           they
           are
           very
           dangerous
           and
           mischievous
           things
           .
           And
           here
           besides
           those
           I
           have
           already
           mentioned
           ,
           I
           could
           produce
           many
           more
           to
           the
           same
           purpose
           .
           But
           alas
           !
           these
           men
           lived
           before
           the
           Age
           of
           Mis-representing
           and
           Expounding
           .
           Now
           all
           is
           Mistake
           on
           our
           side
           ,
           and
           Infallibility
           on
           theirs
           .
           We
           cannot
           for
           our
           hearts
           understand
           their
           Doctrines
           or
           Practices
           aright
           ,
           although
           we
           take
           never
           so
           much
           pains
           and
           care
           to
           doe
           it
           .
           One
           would
           think
           by
           the
           present
           way
           of
           dealing
           with
           us
           ,
           that
           the
           Church
           of
           Rome
           were
           like
           
             the
             New
             Name
             on
             the
             White
             Stone
             ,
             which
             no
             man
             knows
          
           
           
             but
             he
             that
             hath
             it
          
           ;
           and
           so
           it
           were
           impossible
           for
           any
           else
           to
           understand
           it
           ,
           but
           such
           as
           are
           in
           it
           .
           I
           thought
           my self
           pretty
           secure
           from
           Mistaking
           ,
           when
           I
           pitched
           on
           the
           Council
           of
           Trent
           for
           my
           Guide
           .
           But
           it
           seems
           ,
           I
           am
           mistaken
           here
           too
           :
           How
           so
           ?
           Did
           not
           the
           Council
           of
           Trent
           appoint
           the
           Congregation
           of
           the
           Index
           at
           first
           ,
           Sess.
           18
           ?
           Did
           it
           not
           own
           that
           the
           Matters
           of
           it
           were
           prepared
           before
           its
           Dissolution
           ?
           And
           if
           there
           were
           a
           Prohibition
           of
           the
           free
           use
           of
           the
           Scripture
           in
           Vulgar
           Languages
           by
           the
           Rules
           of
           the
           Index
           ,
           is
           not
           the
           Council
           of
           Trent
           justly
           chargeable
           with
           that
           Prohibition
           ?
           Especially
           when
           the
           Title
           in
           the
           Roman
           Edition
           is
           
             Regulae
             Indicis
             Sacrosanctoe
             Synodi
             Tridentinoe
             jussu
             editoe
             .
          
        
         
           
             Jacob.
             Ledesma
          
           was
           one
           of
           the
           same
           
           Society
           with
           
             J.
             W.
          
           and
           he
           frankly
           owns
           the
           Prohibition
           of
           reading
           the
           Scripture
           ,
           made
           by
           the
           Rule
           of
           the
           Index
           ,
           to
           have
           been
           done
           by
           the
           Authority
           of
           the
           Council
           of
           Trent
           .
        
         
           The
           Faculty
           at
           Paris
           in
           the
           Articles
           sent
           to
           Gregory
           XIII
           .
           against
           the
           Translation
           of
           
             Rene
             Benoit
          
           ;
           several
           times
           
           own
           the
           Rules
           of
           the
           Index
           as
           done
           by
           the
           Council
           of
           
             Trent
             .
             Quacunque
             Authoritate
             transferantur
             in
             Vulgarem
             linguam
             Biblia
             &
             edantur
             ,
             vetat
             idem
             sacrosanctum
             Concilium
             ea
             passim
             sine
             discrimine
             permitti
             .
          
        
         
           The
           same
           Ledesma
           goes
           farther
           ,
           and
           vouches
           the
           Authority
           of
           the
           Council
           of
           Trent
           in
           this
           matter
           ,
           from
           the
           Decree
           Sess.
           23.
           c.
           8.
           where
           it
           forbids
           all
           the
           Parts
           of
           the
           Mass
           to
           be
           in
           the
           Vulgar
           Tongue
           .
           Which
           could
           not
           be
           reasonable
           ,
           if
           the
           Scripture
           were
           allowed
           to
           be
           translated
           .
           
             Alphonsus
             à
             Castro
          
           ,
           thinks
           the
           case
           so
           alike
           ,
           
             that
             a
             prohibition
          
           
           
             of
             one
             amounts
             to
             a
             prohibition
             of
             the
             other
             too
             ,
             because
             the
             greater
             Part
             of
             the
             Office
             is
             taken
             out
             of
             the
             Scriptures
             ,
             and
             if
             the
             Scripture
             may
             be
             translated
             ,
          
           he
           saith
           ,
           
             it
             must
             follow
             that
             Divine
             Offices
             ought
             to
             be
             in
             the
             vulgar
             Tongue
             .
          
           But
           to
           return
           to
           the
           Index
           .
        
         
           The
           Congregation
           of
           the
           Index
           was
           (
           as
           is
           said
           )
           established
           by
           the
           Council
           in
           the
           18.
           
           Session
           as
           the
           Council
           it self
           owns
           in
           the
           last
           Session
           ;
           and
           withall
           ,
           that
           the
           Rules
           of
           it
           were
           then
           formed
           ,
           but
           
             because
             of
             the
             multiplicity
          
           
           
             and
             variety
             of
             the
             Books
             ,
             the
             matter
             of
             the
             Index
             was
             referred
             to
             the
             Pope
             ,
             and
             to
             be
             published
             by
             his
             Authority
             ,
             as
             likewise
             the
             Catechism
             ,
             Missal
             and
             Breviary
             .
          
           So
           that
           the
           Rules
           of
           the
           Index
           have
           the
           same
           Authority
           in
           the
           Church
           of
           Rome
           with
           the
           
             Roman
             Catechism
             ,
             Missal
             and
             Breviary
             .
          
        
         
           Pius
           IV.
           in
           his
           Bull
           ,
           when
           he
           first
           set
           forth
           the
           Index
           A.
           D.
           1564.
           owns
           
             that
             it
             was
             finished
             by
             the
             Fathers
             appointed
             by
             the
             Council
             of
          
           Trent
           ,
           
             but
             it
             was
             remitted
             to
             him
             by
             the
             Council
             ,
             that
             it
             might
             be
             approved
             by
             him
             and
             published
             by
             his
             Authority
             .
             And
             he
             strictly
             commands
             the
             Rules
             of
             it
             to
             be
             observed
             under
             pain
             of
             Mortal
             Sin
             ;
             and
             Excommunication
             ,
             ipso
             jure
             .
          
           After
           him
           Clement
           VIII
           .
           in
           his
           a
           Instructions
           about
           the
           Rules
           of
           the
           Index
           owns
           
           them
           to
           be
           made
           by
           the
           Fathers
           of
           the
           Council
           of
           Trent
           ,
           And
           the
           same
           Pope
           is
           so
           far
           from
           renewing
           
             the
             Power
             of
             granting
             Licenses
             to
             read
             the
             Scripture
             in
             the
             vulgar
             Languages
             ,
          
           that
           he
           declares
           against
           them
           .
           For
           by
           the
           4th
           Rule
           of
           the
           
             Index
             ,
             the
             Ordinary
             and
             Inquisitor
             by
             the
             Advice
             of
             the
             Parish
             Priest
             or
             Consessor
             might
             permit
             Persons
             to
             read
             the
             Bible
             in
             the
             vulgar
             Language
             ,
             so
             the
             Translation
             were
             made
             by
             Catholick
             Authours
          
           ;
           and
           it
           was
           apprehended
           by
           some
           ,
           that
           the
           new
           Printing
           the
           Rule
           might
           be
           giving
           new
           Authority
           to
           Bishops
           and
           Inquisitors
           to
           grant
           Licenses
           ,
           therefore
           the
           Pope
           declares
           against
           it
           ;
           and
           saith
           it
           
             was
             contrary
             to
             the
             Command
             and
             use
             of
             the
             Roman
             Church
             and
             Inquisition
             ,
             which
             ought
             to
             be
             inviolably
             observed
             .
          
           In
           pursuance
           of
           this
           we
           find
           in
           the
           
             Roman
             Index
          
           of
           
             prohibited
             Books
          
           ,
           these
           words
           ,
           
             Bidlia
             vulgari
             quocunque
             idiomate
             conscripta
          
           ;
           i.
           e.
           
             All
             Bibles
             in
             vulgar
             Languages
             are
             prohibited
             .
          
           Therefore
           I
           cannot
           understand
           how
           the
           giving
           License
           to
           Persons
           since
           the
           Declaration
           of
           Clemens
           VIII
           .
           is
           consistent
           with
           the
           Duty
           which
           Persons
           of
           that
           Communion
           owe
           to
           the
           Authority
           of
           
             the
             Roman
             See
          
           ,
           unless
           they
           can
           produce
           a
           Revocation
           of
           the
           Bull
           of
           Clemens
           VIII
           .
           and
           some
           latter
           Explications
           of
           the
           
             fourth
             Rule
          
           which
           take
           away
           the
           force
           of
           his
           .
           But
           instead
           of
           that
           ,
           Alexander
           VII
           .
           who
           published
           the
           Index
           again
           ,
           after
           Clement
           VIII
           .
           owns
           that
           the
           first
           Index
           was
           made
           by
           Authority
           of
           the
           Council
           of
           Trent
           :
           
           and
           it
           is
           observable
           that
           in
           his
           Bull
           
             A.
             D.
          
           1664.
           he
           not
           onely
           prefixes
           the
           Rules
           of
           the
           Index
           ,
           but
           the
           Observations
           and
           Instruction
           of
           Clement
           VIII
           .
           and
           confirms
           all
           by
           his
           Apostolical
           authority
           ;
           and
           injoyns
           the
           punctual
           Observation
           of
           the
           Orders
           contained
           therein
           inviolably
           ;
           under
           the
           same
           pains
           which
           were
           expressed
           in
           the
           Bull
           of
           Pius
           IV.
           Therefore
           as
           far
           as
           I
           can
           understand
           ,
           the
           Faculty
           
           of
           granting
           Licenses
           to
           reade
           the
           Translations
           of
           the
           Bible
           is
           taken
           away
           as
           far
           as
           the
           Pope's
           authority
           can
           doe
           it
           .
        
         
           To
           what
           purpose
           then
           are
           we
           told
           of
           some
           
             modern
             Translations
          
           ,
           as
           long
           as
           the
           use
           of
           them
           is
           forbidden
           by
           the
           Pope's
           Authority
           ?
           And
           no
           Ordinaries
           can
           have
           Authority
           to
           grant
           Licenses
           against
           the
           Popes
           solemn
           Declaration
           to
           the
           contrary
           ;
           nor
           can
           any
           of
           that
           Communion
           with
           good
           Conscience
           make
           use
           of
           them
           .
        
         
           But
           I
           am
           told
           
             there
             are
             Translations
             approved
             in
             the
             Roman
             Church
             .
          
           By
           whom
           have
           they
           been
           approved
           ?
           By
           the
           Pope
           ,
           or
           the
           Congregation
           of
           the
           Index
           ?
           I
           do
           not
           sind
           any
           such
           Approbation
           given
           to
           any
           of
           them
           .
           But
           on
           the
           contrary
           even
           in
           France
           ,
           such
           Translations
           have
           been
           vehemently
           opposed
           by
           the
           Bishops
           and
           Divines
           there
           ,
           as
           being
           repugnant
           to
           the
           Sense
           of
           the
           Roman
           Church
           .
           And
           this
           is
           apparent
           by
           a
           Book
           published
           by
           Order
           of
           the
           
             Gallican
             Clergy
             ,
             A.
             D.
          
           1661.
           
           Where-in
           it
           is
           said
           
             that
             it
             was
             the
             common
             and
             unanimous
             Sense
             and
             Practice
             of
             all
             Orthodox
          
           
           
             Persons
             ,
             that
             neither
             the
             Scriptures
             nor
             divine
             Offices
             ought
             to
             be
             put
             into
             Vulgar
             Languages
             ,
             it
             being
             injurious
             to
             the
             Christian
             Church
             ,
             and
             giving
             Occasion
             of
             Offence
             to
             the
             weak
             and
             unlearned
             .
          
           How
           then
           can
           we
           imagine
           that
           such
           Translations
           should
           not
           onely
           be
           allowed
           but
           approved
           among
           them
           ?
        
         
           And
           besides
           the
           entire
           Treatises
           there
           collected
           against
           them
           ,
           of
           
             Card.
             Hosius
             ,
             Lizetius
             ,
             Spiritus
             Roterus
             ,
             Ledesma
             ,
             &c.
          
           and
           the
           Fragments
           and
           Testimonies
           of
           several
           others
           ;
           we
           have
           a
           particular
           account
           of
           the
           proceedings
           of
           the
           Sorbon
           as
           to
           this
           matter
           .
        
         
         
           In
           the
           Censure
           of
           
             Erasmus
             ,
             Dec.
          
           17.
           1527.
           the
           Sorbon
           declared
           
             Vulgar
             Translations
             of
             Scripture
             to
             be
             dangerous
             and
             pernicious
             .
          
        
         
           The
           like
           Declaration
           had
           been
           made
           before
           
             A.
             D.
          
           1525.
           
             and
             that
             all
             Translations
             of
             the
             Bible
             ,
             or
             of
             the
             Parts
             thereof
             ought
             rather
             to
             be
             suppressed
             than
             tolerated
             .
          
        
         
           
             A.
             D.
          
           1607.
           
           The
           Faculty
           again
           declared
           ,
           
             that
             it
             did
             not
             approve
             any
             Translations
             of
             Scripture
             into
             the
             Vulgar
             Language
             .
          
        
         
           But
           
             J.
             W.
          
           instances
           p.
           26.
           
             in
             some
             Translations
             that
             have
             been
             approved
          
           ;
           as
           
             a
             French
             Translation
             by
             the
             Doctours
             of
             Lovain
             .
          
           But
           in
           the
           
             French
             Collection
          
           before
           mention'd
           ,
           I
           find
           ,
           that
           A.
           D.
           1620.
           
           Dec.
           1.
           
             a
             debate
             arose
             in
             the
             Faculty
             at
          
           Lovain
           
             about
             it
             ;
             and
             the
             Faculty
             declared
             that
             it
             by
             no
             means
             approved
             of
             it
             .
          
        
         
           Another
           is
           of
           
             Rene
             Benoit
          
           ;
           which
           was
           so
           far
           from
           being
           approved
           ,
           that
           it
           was
           first
           condemned
           by
           the
           Faculty
           at
           Paris
           ,
           and
           then
           sent
           to
           Rome
           to
           be
           condemned
           by
           the
           Pope
           ;
           which
           was
           effectually
           done
           ;
           and
           Gregory
           XIII
           .
           directed
           his
           Bull
           to
           the
           Faculty
           of
           Divinity
           in
           
             Paris
             ,
             Nov.
          
           3.
           
           
             A.
             D.
          
           1575.
           
           wherein
           he
           doth
           expresly
           
             forbid
             this
             Translation
             ,
             and
             reject
             it
             with
             an
             Anathema
             .
          
        
         
           And
           yet
           this
           very
           Translation
           of
           
             Rene
             Benoit
          
           is
           one
           of
           those
           made
           by
           Catholicks
           and
           
             approved
             in
             the
             Roman
             Church
          
           ;
           which
           
             J.
             W.
          
           refers
           me
           to
           .
           One
           of
           us
           two
           must
           needs
           be
           under
           a
           great
           Mistake
           ,
           but
           to
           whom
           it
           belongs
           I
           leave
           the
           Reader
           to
           determin
           .
        
         
           The
           sense
           of
           the
           
             Gallican
             Clergy
          
           in
           this
           matter
           doth
           fully
           appear
           by
           the
           Representation
           which
           they
           sent
           to
           Alexander
           VII
           .
           about
           the
           Translation
           of
           the
           Missal
           into
           French.
           Which
           was
           done
           by
           Voisin
           a
           Doctour
           of
           the
           Faculty
           ,
           
           and
           was
           published
           at
           Paris
           by
           the
           Permission
           of
           
             Cardinal
             de
             Retz
          
           Archbishop
           there
           ,
           and
           had
           the
           Approbation
           of
           some
           Doctours
           of
           the
           Sorbon
           .
           The
           rest
           of
           the
           Bishops
           and
           Clergy
           highly
           resented
           this
           matter
           ,
           and
           Assembled
           together
           to
           consult
           about
           it
           ,
           Nov.
           29.
           1660.
           where
           they
           proposed
           two
           things
           to
           be
           considered
           .
           1.
           
           The
           matter
           of
           Right
           ,
           whether
           such
           a
           Translation
           were
           to
           be
           permitted
           or
           not
           .
           2.
           
           The
           matter
           of
           Fact
           ,
           whether
           this
           were
           a
           good
           Translation
           or
           not
           .
           The
           debate
           was
           adjourned
           to
           Dec.
           3.
           and
           from
           thence
           to
           the
           7th
           on
           which
           they
           came
           to
           a
           Resolution
           to
           suppress
           it
           .
           And
           a
           Circular
           Letter
           was
           sent
           to
           all
           the
           Bishops
           to
           forbid
           the
           use
           of
           it
           under
           pain
           of
           Excommunication
           ;
           and
           the
           King
           desired
           to
           interpose
           his
           Authority
           in
           it
           .
           Dec.
           9.
           they
           agreed
           to
           send
           an
           account
           of
           the
           whole
           matter
           to
           the
           Pope
           in
           the
           name
           of
           the
           
             Gallican
             Clergy
          
           ;
           wherein
           they
           declare
           their
           great
           dislike
           of
           it
           ,
           
             as
             contrary
             to
             the
             Custom
             of
             the
             Church
             ,
             and
             as
             pernicious
             to
             the
             Souls
          
           
           
             of
             Men.
          
           And
           in
           the
           Body
           of
           it
           ,
           they
           say
           
             that
             they
             look
             on
             the
             Translations
             of
             Scripture
             into
             vulgar
             Languages
             as
             the
             great
             occasion
             of
             the
             Northern
             Heresies
             ;
             and
             quote
          
           Vincentius
           Lerinensis
           ,
           
             saying
             that
             the
             Scripture
             is
             the
             Book
             of
             Hereticks
             .
          
           And
           after
           add
           ,
           
             that
             they
             bad
             sent
             to
             the
             Pope
             their
             Condemnation
             of
             all
             Translations
             of
             Scripture
             and
             Divine
             Offices
             into
             the
             Vulgar
             Languages
             .
          
           This
           was
           subscribed
           by
           the
           
             General
             Assembly
          
           of
           the
           Clergy
           ,
           Jan.
           7.
           1661.
           
        
         
           The
           Pope
           sent
           a
           Brief
           in
           Answer
           ,
           which
           was
           received
           Feb.
           25.
           wherein
           he
           very
           Tragically
           complains
           
             that
             some
             Sons
             of
             Perdition
             in
          
           France
           
             had
             to
             the
             ruine
             of
             Souls
             ,
             and
             in
             Contempt
             of
             the
             Churches
             Laws
             and
             Practice
             ,
             arrived
             to
             that
             degree
             of
             madness
             as
             to
             translate
             the
             Roman
             Missal
          
           
           
             into
             French.
          
           And
           he
           charges
           the
           doing
           of
           it
           not
           onely
           with
           Novelty
           ,
           but
           
             Disobedience
             ,
             Sedition
             ,
             Schism
          
           ,
           &c.
           and
           declares
           
             that
             he
             abhorred
             and
             detested
             it
             ;
             and
             for
             ever
             damned
             ,
             reprobated
             and
             forbad
             it
             ,
             under
             pain
             of
             Excommunication
             ;
             and
             requires
             all
             Persons
             to
             deliver
             up
             their
             Books
             to
             the
             several
             Ordinaries
             that
             they
             might
             be
             burnt
             .
          
        
         
           I
           now
           desire
           
             J.
             W.
          
           to
           inform
           me
           whether
           we
           are
           bound
           to
           believe
           that
           in
           
             France
             Translations
             of
             Scripture
             into
             the
             vulgar
             Language
             are
             allowed
             and
             approved
             ?
          
           I
           am
           really
           so
           unwilling
           to
           mistake
           ,
           that
           I
           take
           the
           best
           care
           I
           can
           to
           be
           rightly
           informed
           .
           I
           have
           no
           design
           either
           to
           deceive
           others
           ,
           or
           to
           be
           deceived
           my self
           ;
           and
           therefore
           have
           not
           trusted
           to
           second-hand
           Evidence
           ;
           but
           searched
           and
           considered
           the
           Authours
           themselves
           ,
           whose
           Testimonies
           I
           rely
           upon
           .
           I
           am
           certain
           I
           have
           fallen
           into
           no
           wilfull
           mistake
           ,
           but
           have
           truly
           and
           impartially
           stated
           things
           according
           to
           the
           clearest
           Evidence
           I
           could
           find
           ;
           and
           therefore
           I
           think
           it
           some
           what
           hard
           to
           be
           told
           ,
           
             that
             our
             Objections
             are
             grounded
             on
             Mistakes
             ,
          
           and
           especially
           as
           to
           this
           matter
           
             about
             the
             Prohibition
             of
             reading
             Scripture
             in
             the
             Vulgar
             Language
          
           ;
           for
           I
           hope
           I
           have
           made
           it
           appear
           not
           onely
           that
           there
           is
           such
           a
           Prohibition
           but
           that
           it
           is
           founded
           on
           the
           Authority
           of
           the
           Council
           of
           Trent
           .
        
         
           And
           if
           it
           be
           so
           ,
           then
           it
           serves
           my
           main
           design
           ,
           viz.
           to
           prove
           that
           it
           went
           off
           from
           
             Catholick
             Tradition
          
           ,
           for
           if
           there
           were
           so
           many
           Translations
           of
           old
           without
           the
           least
           prohibition
           ,
           and
           there
           be
           since
           the
           Council
           of
           Trent
           ,
           so
           severe
           a
           one
           ,
           backed
           with
           the
           Pope's
           Authority
           ,
           here
           must
           be
           a
           very
           great
           change
           in
           Tradition
           .
           For
           that
           is
           accounted
           
             pernicious
             and
             mischievous
             to
             the
             Souls
             of
             men
             ,
          
           which
           before
           was
           accounted
           usefull
           and
           beneficial
           to
           them
           .
           If
           the
           Physicians
           in
           one
           Age
           should
           
           condemn
           the
           common
           Reading
           of
           Hippocrates
           and
           Gale●
           as
           destructive
           to
           the
           Health
           of
           mens
           bodies
           ,
           which
           those
           of
           former
           Ages
           extremely
           commended
           ,
           would
           not
           any
           one
           say
           ,
           there
           was
           a
           great
           Change
           in
           the
           Opinions
           of
           Physicians
           ,
           and
           that
           they
           did
           by
           no
           means
           hold
           to
           the
           Judgment
           of
           those
           before
           them
           ?
           If
           the
           common
           Lawyers
           ●hould
           now
           say
           
             Littleton's
             Tenures
          
           is
           a
           Book
           very
           unfit
           to
           be
           read
           by
           young
           Lawyers
           ,
           that
           it
           fills
           their
           heads
           with
           seditious
           and
           dangerous
           Principles
           ,
           and
           therefore
           ought
           to
           be
           taken
           out
           of
           their
           hands
           ;
           would
           not
           any
           one
           say
           ,
           here
           is
           a
           wonderfull
           Change
           ,
           for
           no
           such
           thing
           was
           ever
           apprehended
           before
           ,
           but
           the
           Book
           was
           thought
           very
           usefull
           and
           proper
           to
           instruct
           Students
           in
           some
           fundamental
           Points
           of
           the
           Law
           ?
        
         
           When
           
             Manna
             was
             rained
             from
             Heaven
             in
             the
             Wilderness
             for
          
           40.
           years
           ,
           and
           for
           30.
           of
           them
           every
           man
           gathered
           his
           own
           share
           and
           proportion
           ,
           and
           ate
           of
           it
           as
           he
           saw
           cause
           ;
           would
           it
           not
           have
           been
           thought
           a
           strange
           alteration
           among
           them
           ,
           if
           after
           30.
           years
           a
           sett
           of
           Physicians
           should
           have
           risen
           up
           and
           told
           the
           People
           
             it
             was
             true
             ,
             
               Manna
               was
               Angels
               food
            
             ,
             but
             if
             they
             had
             not
             great
             care
             in
             the
             taking
             it
             ,
             and
             used
             it
             promiscuously
             ,
             it
             would
             turn
             them
             to
             Devils
             ;
             or
             at
             least
             it
             would
             fill
             them
             with
             such
             distempers
             ,
             as
             they
             would
             never
             be
             able
             to
             reach
             to
             Canaan
             ?
          
           This
           might
           be
           pretended
           to
           be
           great
           Care
           and
           Tenderness
           of
           them
           ,
           in
           these
           
             new
             Physicians
          
           ;
           but
           on
           the
           other
           side
           ,
           they
           would
           tell
           them
           ,
           
             they
             had
             done
             very
             well
             with
             their
             eating
             Manna
             for
             30.
             years
             together
             ;
             and
             there
             had
             been
             no
             such
             distempers
             among
             them
             ,
             but
             such
             as
             humane
             nature
             is
             always
             subject
             to
             ;
             that
             such
             an
             alteration
             might
             be
             of
             worse
             Consequence
             than
             their
             
             common
             use
             of
             Manna
             ;
             for
             so
             it
             was
             at
             first
             appointed
             and
             so
             it
             had
             continued
             ,
             and
             they
             could
             not
             tell
             but
             their
             new
             Physicians
             might
             be
             worse
             to
             them
             than
             their
             old
             distempers
             ;
             and
             they
             could
             never
             believe
             that
             could
             be
             so
             hurtfull
             which
             God
             himself
             had
             appointed
             for
             their
             food
             .
          
        
         
           The
           former
           Discourse
           makes
           the
           Application
           needless
           .
        
         
           But
           after
           all
           ,
           it
           is
           said
           :
           
             This
             is
             but
             a
             point
             of
             Discipline
             and
             not
             of
             Faith
             ;
             and
             in
             such
             the
             Church
             may
             change
             her
             Measures
             .
          
           To
           that
           I
           answer
           ,
        
         
           1.
           
           It
           is
           more
           than
           a
           point
           of
           Discipline
           ,
           for
           it
           is
           changing
           the
           Rule
           of
           Faith
           with
           respect
           to
           the
           People
           .
           While
           the
           Scriptures
           were
           in
           the
           hands
           of
           the
           People
           ,
           they
           resolved
           their
           Faith
           into
           the
           
             Word
             of
             God
          
           ,
           as
           it
           was
           delivered
           to
           them
           and
           understood
           by
           them
           .
           But
           when
           that
           is
           taken
           out
           of
           their
           hands
           and
           they
           are
           bid
           to
           Trust
           to
           the
           
             Churches
             Testimony
          
           for
           matters
           of
           Faith
           ;
           they
           have
           a
           different
           Resolution
           of
           their
           Faith
           and
           a
           different
           Ground
           and
           Reason
           of
           believing
           .
           For
           they
           cannot
           ground
           their
           Faith
           upon
           a
           written
           Rule
           who
           are
           uncapable
           of
           understanding
           it
           .
        
         
           2.
           
           It
           is
           no
           matter
           of
           Discipline
           to
           overthrow
           the
           design
           of
           publishing
           the
           Scripture
           for
           the
           universal
           Benefit
           of
           the
           Church
           of
           God.
           And
           this
           the
           Jansenists
           have
           well
           proved
           in
           Defence
           of
           their
           Translation
           of
           the
           New
           Testament
           against
           the
           Prohibitions
           of
           it
           .
           
             For
             ,
             say
             they
             ,
             the
             Prohibition
             of
             reading
             the
             Scripture
             under
             pain
             of
             Excommunication
             ,
             is
             it self
             
             contrary
             to
             the
             Gospel
             and
             ought
             not
             to
             be
             obey'd
             .
             For
             Bread
             and
             nourishment
             is
             not
             more
             necessary
             
             to
             preserve
             the
             Life
             of
             the
             Body
             ,
             than
             the
             Word
             of
             God
             is
             to
             uphold
             the
             Life
             of
             the
             Soul.
             That
             for
             men
             to
             speak
             of
             so
             much
             danger
             in
             reading
             the
             Scripture
             is
             to
             reflect
             very
             dishonourably
             on
             the
             Providence
             and
             Groodness
             of
             God
             ;
             for
             it
             was
             by
             means
             of
             Trans●ations
             in
             Vulgar
             Languages
             that
             God's
             Word
             came
             to
             be
             kno●
             to
             the
             World
             ,
             and
             the
             Gospel
             was
             at
             first
             published
             in
             those
             Tongues
             ,
             which
             were
             most
             generally
             understood
             .
             And
             therefore
             those
             do
             manifestly
             oppose
             the
             design
             and
             method
             of
             Providence
             for
             advancing
             the
             Gospel
             ,
             who
             decry
             Translations
             of
             Scripture
             ,
             as
             pernicious
             to
             the
             Souls
             of
             Men.
             And
             farther
             ,
             that
             such
             a
             prohibition
             ,
             
             is
             a
             Contempt
             of
             our
             Lord
             Jesus
             Christ
             and
             a
             design
             to
             suppress
             the
             Gospel
             ;
             and
             a
             Contradiction
             to
             the
             Will
             and
             Command
             of
             God
             ;
             A
             Contempt
             of
             the
             Scripture
             ,
             which
             was
             intended
             to
             be
             understood
             by
             all
             ,
             A
             Contempt
             both
             of
             Councils
             and
             Fathers
             ,
             which
             looked
             on
             the
             Scripture
             as
             the
             best
             Judge
             of
             Controversies
             ,
             and
             who
             advised
             all
             believers
             to
             a
             continual
             reading
             of
             the
             Word
             of
             God.
             
          
        
         
           If
           after
           all
           this
           ,
           the
           Council
           of
           Trent
           could
           so
           notoriously
           err
           not
           onely
           against
           Scripture
           and
           Reason
           ,
           but
           Tradition
           too
           in
           such
           a
           Matter
           of
           Concernment
           to
           the
           Souls
           of
           Men
           ,
           as
           this
           is
           ,
           it
           will
           be
           hardly
           possible
           to
           persuade
           Men
           ,
           it
           could
           not
           as
           well
           err
           in
           any
           Point
           of
           Faith.
           And
           it
           renders
           the
           whole
           proceeding
           suspicious
           as
           to
           particular
           Points
           ,
           when
           the
           Rule
           of
           Faith
           is
           so
           industriously
           kept
           out
           of
           the
           hands
           of
           the
           People
           .
           For
           those
           who
           follow
           their
           Instructions
           ,
           are
           never
           ashamed
           to
           produce
           their
           Credentials
           .
        
         
           As
           to
           what
           
             J.
             W.
          
           saith
           in
           his
           Book
           concerning
           Jupiter
           ,
           
           &c.
           
           I
           had
           answered
           it
           so
           fully
           many
           years
           since
           ,
           
           that
           I
           have
           Reason
           to
           expect
           a
           Reply
           to
           what
           I
           had
           there
           said
           in
           my
           own
           Vindication
           ,
           before
           I
           can
           think
           it
           fit
           to
           trouble
           the
           World
           with
           needless
           Repetitions
           .
           And
           it
           were
           hard
           for
           me
           to
           be
           put
           to
           Answer
           again
           to
           the
           same
           things
           ,
           when
           a
           Person
           will
           not
           take
           the
           pains
           to
           see
           whether
           he
           were
           not
           Answer'd
           already
           .
        
         
           THE
           END
           .
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61532-e150
           
             Third
             Letter
             p.
             64.
             
          
           
             Catechism
             Rom.
             Part
             2.
             
          
           
             
               Reply
               to
               the
               Defence
               of
               the
               Expo●●tion
               ,
            
             &c.
             
               p.
               134.
            
             
          
           
             Sess.
             13.
             
             Can.
             2.
             
          
           
             3
             Q.
             75.
             
             A.
             2.
             
          
           
             Regist.
             f.
             47.
             
          
           
             Registr
             .
             Arundel
             
               p.
               2.
               f.
               143.
            
             
          
           
             Maignan
             Philosophia
             Sa●ra
             .
             
               Part
               2.
               
               Append.
               5.
            
             
          
        
         
           Notes for div A61532-e9010
           
             Necnon
             Traditiones
             ipsas
             tum
             ad
             ●idem
             tum
             ad
             mores
             pertinentes
             ,
             tanquam
             vel
             ore
             tenns
             â
             Christo
             vel
             à
             Spiritu
             sancto
             dictatas
             &
             continuâ
             successione
             in
             Ecclesia
             Catholica
             conservatas
             ,
             pari
             pietatis
             affectu
             ac
             re●erentià
             suscipit
             &
             veneratur
             .
          
           
             
               Hist.
               Concil
            
             .
             Trident.
             l.
             6.
             c.
             14.
             n.
             3.
             
          
           
             N.
             4.
             
          
           
             Aug.
             l.
             2.
             c.
             Julian
             .
          
           
             
               Et
               caetera
               nostrae
               saluti
               necessaria
               ,
               quae
               omnia
               sola
               docet
               sacra
               Scriptura
               .
               Lection
               .
               in
               Canon
               .
               Missae
            
             71.
             
          
           
             Haec
             autem
             in
             sacris
             Scripturis
             discuntur
             ,
             per
             quas
             solas
             plenam
             intelligere
             possumus
             Dei
             voluntatem
             .
             ib.
             
          
           
             
               E●●e
               quo
               tendit
               utilitas
               divinae
               Scripturae
               ad
               perfectionem
               hominis
               Dei
               (
               hoc
               est
               qui
               totum
               seipsum
               Deo
               dat
               )
               perfectionem
               inquam
               ta●em
               ut
               sit
               perfectus
               ad
               omne
               bonum
               exercendum
               .
               In
            
             2.
             ad
             Tim.
             3.
             16.
             
          
           
             
               
                 Dico
                 i●●a
                 omnia
                 Scripta
                 esse
                 ab
                 Apostolis
                 quae
                 sunt
                 ●mnibus
                 necessaria
                 ,
                 &
                 quae
                 ipsi
                 palam
                 omnibus
                 vulgò
                 praedicaverunt
                 .
              
               Bellarm.
               
                 de
                 verbo
                 Dei.
                 l.
              
               4.
               c.
               11.
               
            
             
               
                 Illud
                 imprimis
                 statuendum
                 erit
                 Propheticos
                 &
                 Apostolicos
                 libros
                 juxta
                 mentem
                 Ecclesiae
                 Catholicae
                 verum
                 esse
                 verbum
                 Dei
                 &
                 certam
                 ac
                 stabilem
                 Regulam
                 fidei
                 .
                 Id.
                 l.
              
               1.
               c.
               1.
               
            
             
               
                 At
                 sacris
                 Scripturis
                 quae
                 Propheticis
                 &
                 Apostolicis
                 literis
                 continentur
                 ,
                 nihil
                 est
                 notius
                 ,
                 nihil
                 certius
                 .
                 Id.
                 c.
              
               2.
               
            
             
               
                 Quare
                 cum
                 Sacra
                 Scriptura
                 Regula
                 credendi
                 certissima
                 tutissimáque
                 sit
                 .
                 Ibid.
                 
              
            
          
           
             L.
             4.
             c.
             9.
             
          
           
             *
             
               Et
               quantum
               ad
               ea
               quae
               pro●onantur
               omnibus
               credenda
               quae
               per●inent
               ad
               fiaem
               .
            
             2.
             2.
             q.
             171.
             prol
             .
          
           
             †
             1.
             q.
             1.
             a.
             5.
             
          
           
             ‖
             Melch.
             Can.
             l.
             12.
             c.
             3.
             
          
           
             Marsil
             .
             in
             4.
             
               lib.
               Sentent
               .
               l.
            
             1.
             
             
               Prooem
               .
               q.
            
             2.
             art
             .
             2.
             
          
           
             Pet.
             de
             Alli●co
             
               in
               Sent.
               l.
            
             1.
             q.
             1.
             a.
             3.
             
          
           
             Greg.
             Arimin
             .
             q.
             1.
             a.
             2.
             
          
           
             Durand
             .
             
               Prol.
               Q.
            
             5.
             n.
             9.
             
          
           
             a.
             13.
             
          
           
             n.
             21.
             
          
           
             L.
             3.
             
             Dist.
             25.
             q.
             2.
             
          
           
             Nam
             in
             concernentibus
             fidem
             etiam
             dictum
             unius
             privati
             esset
             pra●erendum
             dicto
             Papae
             si
             ille
             movere●ur
             melioribus
             rationibus
             novi
             &
             veteris
             Testamenti
             quam
             Papae
             .
          
           
             
               Cùm
               ergo
               in
               omni
               veritate
               veritas
               divina
               sit
               certior
               &
               immutabilior
               ,
               ergo
               omnes
               aliae
               debent
               regulari
               per
               illam
               ,
               &
               in
               quantum
               conformantur
               illi
               sunt
               verae
               ;
               in
               quantum
               autem
               deviant
               ab
               illa
               ,
               deviant
               à
               natura
               veritatis
               .
               Sacra
               autem
               Scriptura
               veritas
               divina
               est
               ,
               ideo
               judicium
               nostrum
               debemus
               regulare
               per
               illam
               applicando
               ad
               eam
               ,
               &c.
            
             Tostatin
             Ep.
             Hieron
             .
             c.
             6.
             p.
             28.
             
             D.
             
          
           
             
               Non
               quod
               in
               Auctoritate
               aequantur
               ,
               absit
               ;
               sed
               sequantur
               .
               Non
               quidem
               in
               subsidium
               Auctoritatis
               Canonicae
               sed
               in
               admonitionem
               posterorum
               ,
               l.
            
             2.
             
             Art.
             2.
             c.
             22.
             
          
           
             c.
             28.
             
          
           
             c.
             27.
             
          
           
             Joh.
             Gerson
             .
             
               Exam.
               Doctr.
               p.
            
             540.
             
             Part.
             1.
             
             Cons.
             5.
             
          
           
             Cons.
             6.
             
          
           
             
               Nihil
               audendum
               dicere
               de
               divinis
               nisi
               quae
               nobis
               à
               Sacra
               Scriptura
               tradita
               sunt
               .
               Cujus
               ratio
               est
               ,
               quoniam
               Scriptura
               nobis
               tradita
               est
               tanquam
               Regula
               sufficiens
               &
               infallibi●i●
               ,
               pro
               Regi●●ine
               totius
               Ecclesiastici
               corporis
               &
               membrorum
               usque
               in
               finem
               seculi
               .
               Est
               igitur
               talis
               Ars
               ,
               talis
               regula
               ,
               vel
               exemplar
               ,
               cui
               se
               non
               conformans
               alia
               Doctrina
               ,
               vel
               abjicienda
               est
               ut
               haereticalis
               ,
               aut
               suspecta
               ,
               aut
               impertinens
               ad
               Religionem
               prorsus
               est
               habenda
               .
               Exam.
               Doctr.
               Part.
            
             2.
             
             Consid.
             1.
             
          
           
             Lyra
             ,
             
               Praesat
               .
               ad
               lib.
            
             Tobiae
             .
          
           
             Scot.
             
               in
               Sentent
               .
               Prolog
               .
               Q.
            
             2.
             n.
             14.
             
          
           
             
               Ea
               enim
               quae
               ex
               sola
               Dei
               voluntate
               supra
               omne
               debitum
               Creatur●
               ,
               nobis
               innotescere
               non
               possunt
               ,
               nisi
               quatenus
               in
               sacra
               Scriptura
               traduntur
               ,
               per
               quam
               Divina
               voluntas
               nobis
               innotescit
               .
            
             3.
             q.
             1.
             a.
             3.
             
               in
               C.
            
             
          
           
             Suarez
             ,
             in
             3.
             p.
             117.
             
          
           
             
               Authoritatibus
               autem
               Canonicae
               Scripturae
               utitur
               propriè
               ex
               necessitate
               argumentando
               ;
               autoritatibus
               autem
               aliorum
               Doctorum
               Ecclesiae
               quasi
               arguendo
               ex
               propriis
               sed
               probabilitér
               .
               Inni●itur
               enim
               fides
               nostra
               Revelationi
               Apostolis
               &
               Prophet
               is
               factae
               ,
               qui
               Canonicos
               libros
               scripserunt
               ,
               non
               autem
               Revelationi
               si
               qua
               fuit
               aliis
               Doctoribus
               facta
               .
            
             1.
             q.
             1.
             a.
             8.
             ad
             2.
             
          
           
             
               Quae
               igitur
               fidei
               sunt
               non
               sunt
               tentanda
               probari
               nisi
               per
               Autoritates
               his
               qui
               Autoritates
               suscipiunt
               .
            
             1.
             q.
             32.
             a.
             1.
             c.
             
          
           
             Si
             autem
             ad
             veritatem
             eloquiorum
             sc.
             sacrorum
             respicit
             ,
             hoc
             &
             nos
             Canone
             utimur
             .
             Ib.
             
          
           
             
               Dicendum
               quod
               veritas
               fidei
               in
               Sacra
               Scriptura
               diffusè
               continetur
               —
               ideó
               fuit
               necessarium
               ut
               ex
               sententiis
               Sacrae
               Scripturae
               aliquid
               manifestum
               summariè
               colligeretur
               ,
               quod
               proponeretur
               omnibus
               ad
               credendum
               ;
               quod
               quidem
               non
               est
               additum
               Sacrae
               Scripturae
               ,
               sed
               potius
               ex
               Sacra
               Scriptura
               sumptum
               .
            
             2.
             2.
             q.
             1.
             a.
             9.
             
               ad
               primum
            
             .
          
           
             
               Quantum
               ad
               prima
               Credibilia
               ,
               quae
               sunt
               Articuli
               fidei
               ,
               tenetur
               homo
               explicitè
               credere
               ,
               sicut
               &
               tenetur
               habere
               fidem
               .
               Quantum
               autem
               ad
               alia
               credibilia
               non
               tenetur
               homo
               explicitè
               credere
               ,
               sed
               solùm
               implicitè
               ,
               vel
               in
               praeparatione
               animi
               in
               quantum
               paratus
               est
               credere
               quicquid
               Scriptura
               continet
               ;
               sed
               tunc
               solùm
               hujusmodi
               tenetur
               explicitè
               credere
               ,
               quando
               hoc
               ei
               constiterit
               in
               Doctrina
               fidei
               contineri
               .
            
             2.
             2.
             q.
             2.
             a
             5.
             c.
             
          
           
             
               Et
               nihil
               nobis
               dicendum
               est
               ,
               praeter
               ea
               quae
               nobis
               ex
               Sacris
               Eloqui●
               claret
               .
            
             Bonav
             .
             in
             3
             
               Sent.
               Dist.
            
             1.
             
             Art.
             2.
             q.
             2.
             
          
           
             
               Quod
               autem
               credimus
               posterioribus
               circa
               quos
               non
               apparent
               virtutes
               divinae
               ,
               hoc
               est
               ,
               quia
               non
               praedicant
               alia
               quàm
               quae
               illi
               in
               scriptis
               certissimis
               reliquêrunt
               ,
               quae
               constat
               per
               medios
               in
               nullo
               fuisse
               vitiata
               ex
               consensicne
               concordi
               in
               eis
               omnium
               succedentium
               usque
               ad
               tempora
               nostra
               .
            
             Hen.
             Gandav
             .
             
               Sum.
               A●t
            
             .
             9.
             q.
             3
             n.
             13.
             2.
             
          
           
             
               Quia
               veritas
               ipsa
               in
               Scriptura
               immobiliter
               &
               impermutabiliter
               semper
               cuf●●ditur
               .
               —
               In
               personis
               autem
               Excclesiae
               mutabilis
               est
               &
               variabil●s
               ut
               dissentire
               fidei
               possit
               multitudo
               illorum
               ,
               &
               vel
               per
               errorem
               ,
               vel
               per
               malitiam
               à
               side
               discedere
               licet
               ;
               semper
               Ecclesia
               in
               aliquibus
               just●s
               stabit
               .
               Art.
            
             8.
             q.
             1.
             n.
             5.
             
          
           
             
               Suspecta
               est
               mihi
               omnis
               veritas
               ,
               quam
               non
               confirmat
               Scriptu●arum
               Auctoritas
               .
            
             Rich.
             
               de
               S.
            
             Victore
             ,
             
               De
               Praepar
               .
               Animi
               ad
               Contempl.
               Part.
            
             1.
             c.
             81.
             
          
           
             
               De
               verbo
               Dei
               l.
            
             4.
             c.
             2.
             
          
           
             c.
             12.
             
          
           
             Cùm
             enim
             ex
             divinis
             Scripturis
             integram
             quis
             &
             firmam
             Regulam
             veritatis
             susceperit
             .
          
           
             Quibus
             sacris
             literis
             unica
             est
             credendi
             pariter
             &
             vivendi
             Regul●
             praescripta
             .
          
           
             Sed
             in
             han●
             insipientiam
             cadunt
             ,
             qui
             cùm
             ad
             cognoscendam
             veritatem
             aliquo
             impediuntur
             obscuro
             ,
             non
             ad
             Propheticas
             voces
             ,
             non
             ad
             Apostolicas
             liter
             as
             ,
             nec
             ad
             Evangelicas
             auc●oritates
             ,
             sed
             ad
             seipsos
             recurrunt
             .
          
           
             Nec
             quasi
             hoc
             sacra
             Scriptura
             contineat
             ,
             quo
             negato
             tota
             Scriptura
             sacra
             redditur
             dubia
             ;
             &
             per
             consequens
             articuli
             Fidei
             ,
             qui
             habeat
             per
             Scripturam
             sacram
             probari
             redd●●tur
             dubii
             &
             incerti
             .
          
           
             
               Extrav
               .
               Joh.
               22.
               
               
                 Cum
                 inter
                 Gloss.
                 per
                 consequens
              
               .
            
             
               Turrecrem
               .
               
                 de
                 Ecclesia
                 ,
                 l.
              
               4.
               part
               .
               2.
               c.
               9.
               
            
          
           
             Turrecre●
             .
             l.
             2.
             c.
             18.
             
          
           
             Morin
             .
             
               de
               Ordinat
               .
               Sacris
               ,
               p.
            
             275.
             
          
           
             Morin
             p.
             333.
             
          
           
             Mabillon
             
               A.
               nalect
               .
               To.
            
             2.
             p.
             468.
             
          
           
             Amalarius
             
               de
               Offi●i●s
               ,
               l.
            
             3.
             c.
             5.
             
          
           
             Isidor
             .
             
               de
               Offic
               .
               l.
            
             2.
             c.
             23.
             
          
           
             
               Rab.
               Maur.
               
                 de
                 Inst.
                 Cler.
                 l.
              
               3.
               c.
               2.
               
            
             
               l.
               2.
               c.
               53.
               
            
          
           
             
               Bed.
               
                 in
                 Cant.
                 l.
              
               5.
               
            
             
               
                 De
                 Tabernaculo
                 l.
              
               1.
               c.
               6.
               
            
          
           
             Vindic.
             of
             the
             Answ.
             to
             some
             late
             Papers
             .
          
           
             
               Commonit
               .
               1.
               c.
               2.
               
            
             
               
                 Cùm
                 sit
                 perfectus
                 Scripturarum
                 Canon
                 sibique
                 ad
                 omnia
                 satis
                 supérque
                 sufficiat
                 .
              
            
          
           
             c.
             39.
             
          
           
             c.
             6.
             
          
           
             
               Of
               the
               Necessity
               of
               Church-Guides
               p.
            
             201.
             
          
           
             p.
             199.
             
          
           
             p.
             199.
             
          
           
             
               Tabulae
               Suf●ragial
               .
               p.
            
             54.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             
               De
               Sp.
               Sancto
               c.
            
             7.
             
          
           
             
               
                 De
                 vera
                 fide
                 ,
                 p.
              
               386.
               
               
                 A.
                 C.
              
               
            
             
               p.
               391.
               
               C.
               
            
          
           
             
               
                 Ascet.
                 Reg.
              
               26.
               
            
             
               Reg
               80.
               c.
               22.
               
            
          
           
             
               De
               Sp.
               San●t
               .
               c.
            
             9.
             
          
           
             c.
             10.
             
          
           
             c.
             21.
             
          
           
             c.
             29.
             
          
           
             Richer
             .
             
               Hist.
               Conc.
               General
               .
               l.
            
             1.
             c.
             11.
             n.
             13.
             
          
           
             Scot.
             
               in
               l.
               1.
               
               Sent.
               Dist.
            
             11.
             
          
           
             
               l.
               4.
               
               Dist.
            
             11.
             n.
             15.
             
          
           
             n.
             13.
             
          
           
             
               Scripturas
               esse
               and
               tempus
               adaptatas
               &
               variè
               intellectas
               ,
               ità
               ut
               uno
               tempore
               secundùm
               eurrentem
               universalem
               ritum
               exponerentur
               ,
               mutato
               ritu
               iterum
               sente●tia
               mutaretur
            
             Cusan
             .
             ad
             Bohem.
             Epist.
             2.
             
          
           
             
               Hist.
               of
               the
               Council
               of
            
             Tr.
             l.
             2.
             p.
             154.
             
          
           
             
               Ibid.
               l.
            
             6.
             c.
             11.
             p.
             4.
             
          
           
             p.
             8.
             
          
           
             
               Can.
               Loc.
               Theol.
               l.
            
             2.
             c.
             11.
             
          
           
             Cajet
             .
             
               in
               Eccles
               .
               fine
            
             .
          
           
             Ad
             Ester
             c.
             10.
             
               ad
               fin
            
             .
          
           
             
               Annot.
               in
            
             Cajet
             .
             l.
             1.
             p.
             37.
             
          
           
             
               De
               Verb.
               Dei
               ,
               l.
            
             1.
             c.
             11.
             
          
           
             Jul.
             Ruger
             .
             
               de
               libris
               Canonicis
               ,
               p.
            
             80.
             
          
           
             p.
             41.
             
          
           
             Euseb.
             l.
             4.
             c.
             25.
             
          
           
             
               l.
               6.
               c.
               25.
               
            
             
               
                 Philocal
                 .
                 c.
              
               3.
               
            
          
           
             
               Euseb.
               
                 Demonstr
                 .
                 l.
              
               8.
               p.
               368.
               
            
             
               
                 Chronic.
                 Gr.
                 p.
              
               172.
               
            
          
           
             Athanas.
             Ep.
             39.
             
             Cyril
             .
             Cabech
             .
             4.
             
          
           
             Epiph.
             
               de
               mensuris
               &
               ponder
            
             .
          
           
             Basil.
             in
             Origen
             .
             Philocal
             .
          
           
             Greg.
             Nazianzen
             .
             
               in
               Carm.
            
             
          
           
             Amph.
             
               in
               Canon
               .
               Ep.
               apud
            
             Balsam
             .
          
           
             S.
             Chrysost.
             in
             Gen.
             hom
             .
             4.
             
          
           
             Conc.
             Laodicea
             ,
             c.
             59.
             
          
           
             No●el
             .
             131.
             
          
           
             Leont
             .
             
               de
               Sect●s
               ,
               Act.
            
             2.
             
             D●mascen
             .
             
               de
               ●ide
               ,
               lib.
            
             4.
             c.
             18.
             
          
           
             Niceph
             
               Chro●●gr
               .
               p.
            
             419.
             
          
           
             
               Anastas
               .
               
                 Hist.
                 p.
              
               189.
               
            
             
               
                 Not.
                 in
                 Can.
              
               27.
               
               Carthag
               .
               Niceph.
               
                 in
                 Epigram
              
               .
            
             
               Metroph
               .
               
                 Confess
                 .
                 c.
              
               7.
               p.
               82.
               
            
             
               Phil.
               Cyprii
               
                 Chronic.
                 Eccles
                 .
                 Graec.
                 p.
              
               459.
               
            
          
           
             Hilar.
             
               Prolog
               .
               in
            
             Psalm
             .
          
           
             
               De
               Praedest
               .
               Sanctor
               .
               c.
            
             14.
             
          
           
             Prolog
             .
             Gal.
             
               Prolog
               .
               in
               lib.
            
             Salom.
             ad
             Paul.
             &
             Eust.
             ad
             Chromat
             .
          
           
             Ruffin
             .
             
               in
               Symbol
               .
               pag.
            
             188
             ,
             189.
             
          
           
             Greg.
             
               Moral
               .
               in
            
             Job
             .
             l.
             19.
             c.
             17.
             
          
           
             
               Can.
               
                 Loc.
                 Theol
                 .
                 l.
              
               2.
               c.
               11.
               ad
               4.
               
            
             
               Cath.
               
                 de
                 Ca●o●icis
                 Scrip.
                 in
                 Opuscul
                 .
                 p.
              
               302.
               
            
          
           
             Cassiodor
             .
             
               de
               Instit.
               Divin
               .
               liter
               .
               cap.
            
             12
             ,
             13
             ,
             14.
             c.
             6.
             
          
           
             S.
             Antonin
             .
             
               Sum.
               Hist.
               P.
            
             1.
             
             Tit.
             3.
             c.
             4.
             
          
           
             Can.
             
               Loc.
               Theol
               .
               l.
            
             2.
             c.
             11.
             
          
           
             Part.
             3.
             
             Tit.
             18.
             c.
             6.
             
             Sect.
             2
             ,
             &
             3.
             
          
           
             
               Eur
               
                 in
                 Adait
                 .
                 ad
              
               Lyram
               
                 ad
                 c.
              
               1.
               
               Ester
               .
               &
               7.
               
            
             
               Tostat.
               in
               Matt.
               
                 Pr●f
                 .
                 q.
              
               1.
               2.
               
            
             
               Xim.
               
                 Praef.
                 ad
                 Bib.
                 Comp.
              
               
            
          
           
             
               Aug.
               
                 de
                 Civ
                 .
                 Dei
                 ,
                 lib.
              
               15.
               c.
               23.
               
            
             
               l.
               17.
               c.
               20.
               
            
          
           
             Aug.
             
               de
               Civ
               .
               Dei
               ,
               l.
            
             18.
             c.
             36.
             
          
           
             C.
             Gaudent
             .
             c.
             29.
             
          
           
             
               De
               Doctr.
               l.
            
             3.
             c.
             8.
             
          
           
             
               Not.
               in
            
             Vigil
             .
             Taps
             .
             p.
             150.
             
          
           
             
               Hist.
               Concil
            
             .
             Trident.
             l.
             6.
             c.
             11.
             
             ●
             .
             12.
             
          
           
             Sum.
             1.
             q.
             1.
             a.
             9.
             
          
           
             Sixt.
             Senens
             .
             
               Biblioth
               .
               l.
            
             6.
             n.
             152.
             
          
           
             Alphons
             .
             à
             Castro
             ,
             l.
             1.
             c.
             13.
             
          
           
             Azor.
             
               Instit.
               Moral
               .
               l.
            
             8.
             c.
             26.
             
          
           
             
               Aug.
               
                 de
                 Doct.
                 Christian.
                 l
              
               2.
               c.
               11.
               
            
             
               Hier.
               
                 Praes
                 .
                 in
              
               Josuam
               .
            
          
           
             
               Socr.
               l.
               4.
               c.
               33.
               
            
             
               Soz.
               l.
               6.
               c.
               37.
               
            
             
               Nicep
               .
               l.
               11.
               c.
               48.
               
            
             
               Isid.
               
                 in
                 Chron.
              
               Gothorum
               .
               Walas
               .
               Strab.
               
                 de
                 Reb.
                 Ec●l
                 .
                 c.
              
               7.
               
            
          
           
             Euseb.
             
               de
               Vit.
            
             Const.
             l.
             4.
             c.
             8.
             
          
           
             c.
             13.
             
          
           
             Soz.
             l.
             2.
             c.
             14.
             
          
           
             c.
             12.
             
          
           
             Ammianus
             Marcell
             .
             l.
             23.
             
          
           
             Soz.
             l.
             2.
             c.
             9.
             
          
           
             Theod.
             l.
             5.
             
             ●
             .
             39.
             
          
           
             
               Theod.
               
                 de
                 Cur.
              
               Graec.
               
                 affect
                 .
                 Serm.
              
               5.
               p.
               555.
               
            
             
               Serm.
               9.
               p.
               615.
               
            
             
               Chrys
               in
               Joh.
               Hom
               2
               p.
               561.
               
            
          
           
             Vit.
             Chrys.
             c.
             113.
             
          
           
             
               Conc.
               Eccl.
            
             Armen
             .
             cum
             Rom.
             c.
             7.
             p.
             63.
             
          
           
             
               Hist.
               Orient
               .
               c.
            
             79.
             
          
           
             Abr.
             Ecchell
             .
             
               not
               .
               in
            
             Ebe●
             .
             Jesu
             .
          
           
             Greg.
             
               Hist.
               Dynast
            
             .
             6.
             
          
           
             
               S.
               Chry●ost
               .
               bom
               .
               2.
               in
               Joh.
               
            
             
               Ambros.
               Hex
               .
               1.
               c.
               8.
               
            
             
               Aug.
               
                 de
                 Civit.
                 Dei
                 ,
                 l.
              
               15.
               c.
               13.
               
            
             
               Diod.
               ad
               Gen.
               27.
               27.
               
            
             
               Theod
               in
               Psal.
               3.
               4.
               in
               Ps.
               103.
               26.
               in
               Ps.
               112.
               1.
               in
               Ps.
               115.
               
            
             
               
                 De
                 Verb.
                 Dei
                 ,
                 l.
              
               2.
               c.
               4.
               
            
          
           
             
               Prodr
               .
               Copt
               .
               c.
            
             8.
             
          
           
             p.
             1●6
             .
          
           
             
               Dissert
               .
               Epist.
            
             13.
             
          
           
             Epist.
             14.
             
          
           
             Hottinger
             .
             Methurgem
             .
             p.
             189.
             
          
           
             
               De
               Ordinat
               .
               sacris
               ,
               p.
            
             504.
             
             
               Catal.
               M
               S
               S.
               p.
            
             31.
             
          
           
             Ludolph
             .
             Hist.
             Aethiop
             .
             l.
             3.
             c.
             4.
             
          
           
             Gabr.
             Sionita
             de
             Arab.
             c.
             12.
             
          
           
             Polyb.
             l.
             3.
             
          
           
             Conc.
             Turon
             .
             3.
             c.
             17.
             
          
           
             Sigeb
             .
             
               ad
               An.
            
             807.
             
          
           
             Nithard
             .
             l.
             3.
             
          
           
             Freher
             ,
             
               in
               Exposit.
               Foederis
               inter
            
             Lud.
             &
             Car.
             
          
           
             v.
             Capitul
             .
             Caroli
             Calvi
             .
             Tit.
             8.
             
          
           
             Marineus
             Sicul
             .
             
               de
               Rebus
            
             Hisp.
             l.
             5.
             
             ●
             .
             4.
             
          
           
             Alchuin
             .
             
               de
               divin
               .
               Offic.
               c.
            
             29.
             
          
           
             Amalar.
             
               de
               Offic.
               l.
            
             2.
             c.
             1
             ,
             .
          
           
             ●●en●●
             .
             Rer.
             German
             .
             p.
             112.
             
          
           
             
               Rer.
               Alem.
               To.
               1.
               p.
               120.
               
            
             
               To.
               2.
               p.
               119.
               
            
          
           
             Hist.
             Franc.
             To.
             2.
             p.
             326.
             
          
           
             Bed.
             
               Epist.
               ad
            
             Egbert
             ,
             p.
             65.
             
          
           
             Saxon
             
               Treatise
               of
               the
               Old
               and
               New
               Testament
               .
            
          
           
             Bell.
             
               de
               Verbo
               Dci
            
             ,
             l.
             2.
             
          
           
             Bar.
             
               ad
               An
            
             880.
             n.
             16.
             
          
           
             Ave●●in
             .
             Annal
             .
             l.
             4.
             p.
             434.
             
          
           
             ●ar
             .
             A.
             869.
             n.
             80.
             
          
           
             Luci.
             
               de
               Regno
            
             Dalmatiae
             ,
             l.
             2.
             c.
             3.
             
          
           
             
               Catal.
               M
               S
               S.
               p.
            
             33
             ,
             34.
             
          
           
             Greg.
             
               Regist.
               l.
            
             7.
             
             Ep.
             11.
             
          
           
             Cum
             primitiva
             Ecclesia
             multa
             dissimulaverit
             quae
             à
             sanctis
             Patribus
             postmodum
             sirmataChristianitate
             ,
             &
             Religione
             crescente
             ,
             subti●●
             examinatione
             correcta
             sunt
             .
          
           
             Labb
             .
             
               Concil
               .
               To.
            
             11.
             p.
             427.
             
          
           
             
               Cochl
               .
               c.
               Alex.
               Alesium
               ,
               
                 A.
                 D.
              
               1533.
               
            
             
               Andrad
               .
               
                 Defens
                 .
                 Concil
              
               .
               Trident.
               l.
               4.
               
            
          
           
             Ledesma
             
               de
               Div.
               Script
               .
               quavis
               ●ingua
               non
               leg
               .
               p.
            
             155.
             
          
           
             Pet.
             Sutor
             
               de
               Tralatione
               Bibliae
               ,
               p.
            
             99.
             p.
             96.
             
          
           
             Vega
             
               de
               Justif
               .
               l.
            
             8.
             c.
             8.
             
          
           
             Suarez
             
               de
               Grat.
               l.
            
             12.
             c.
             1
             n.
             8.
             
          
           
             Suarez
             
               de
               G●●t
               .
               l.
            
             12.
             c.
             1.
             
             ●
             .
             12.
             
          
           
             Disputat
             .
             Ratisbonae
             An.
             1546.
             p.
             568.
             
          
           
             
               Hist.
               Conc.
            
             Trid.
             l.
             8.
             c.
             4.
             n.
             4.
             
          
           
             Rich.
             
               de
               Media
               .
               Vill.
               in
               l.
            
             2.
             
               sent
               .
               dist
            
             .
             17.
             art
             .
             2.
             q.
             1.
             
             Nich.
             de
             Orbellis
             in
             3.
             
               sent
               .
               dist
            
             .
             27.
             
          
           
             Credis
             non
             pr●priis
             meritis
             ,
             sed
             pass●●●●
             Domini
             nostri
             Jesu
             Christi
             virtute
             &
             merito
             ad
             gloriam
             pervenire
             ?
          
           
             Credo
             .
          
           
             Credis
             quod
             Dominus
             no●●er
             Jes●s
             Christus
             pro
             Salute
             nost●●
             m●r●●us
             sit
             ;
             &
             quo●●x
             propriis
             meri●is
             ,
             vel
             al●o
             in
             ●●●ull●s
             〈◊〉
             salvari
             nis●
             in
             merito
             p●ss●●nis
             ejus
             ?
          
           
             Credo
             .
          
           
             H●●
             .
             Conf●ss
             .
             Petricovi
             ,
             c.
             73.
             p.
             144.
             
          
           
             
               〈◊〉
               〈◊〉
            
             .
             16.
             2.
             
          
           
             Enchirid
             Colon
             .
             f.
             176.
             2.
             
          
           
             Adrian
             .
             
               de
               Sacr.
               Eucbar
               .
               f.
            
             61.
             
          
           
             Pet
             de
             Alliaco
             ,
             in
             4.
             
               l.
               Sent.
               q.
            
             1.
             art
             .
             1.
             f.
             225.
             
             ●
             .
          
           
             Bicl
             
               in
               l.
            
             2.
             
               sent
               .
               dis●
            
             .
             27.
             art
             .
             1.
             ●o●
             .
             3.
             
          
           
             Walden
             .
             
               de
               Sacram.
               Ti●
            
             .
             ●
             .
             c
             7.
             
          
           
             Vega
             
               i●Opu●c
               .
               Qu.
            
             4.
             
          
           
             
               Marfil
               .
               in
               l.
            
             2.
             
             〈◊〉
             .
             ●
             .
             1●
             .
          
           
             Durand
             .
             
               in
               sent
               .
               l.
            
             2.
             di●●
             .
             27.
             q.
             2.
             
          
           
             n.
             14.
             
          
           
             
               Ockam
               in
               4.
               
                 s●nt
                 .
                 q.
              
               3.
               
                 ad
                 secundum
              
               .
            
             
               
                 In.
                 l.
              
               1.
               dist
               .
               17.
               q.
               1.
               
            
             
               
                 in
                 l.
              
               1.
               dist
               .
               17.
               q.
               2.
               
            
          
           
             Greg.
             Arim.
             
               in
               l.
            
             1.
             
               sent
               .
               dist
            
             .
             17.
             art
             .
             2.
             
          
           
             Scot.
             
               in
               l.
            
             1.
             
               sent
               .
               dist
            
             .
             17.
             q
             3.
             n
             24.
             
          
           
             Bell.
             
               de
               Just.
               l.
            
             5.
             c.
             17.
             
          
           
             Jos.
             Scalig.
             in
             Varr.
             
               de
               L.
               L.
               p.
            
             172.
             bud
             .
             
               in
               Pandect
               .
               pag.
            
             362.
             
             Plir●
             .
             
               ep
               .
               l.
            
             1.
             8.
             
          
           
             Cassand
             .
             
               in
               Hymn
               .
               Eccl.
               p.
            
             179.
             
          
           
             Aug.
             in
             Joh.
             Tr.
             31.
             n.
             9.
             
          
           
             
               Neque
               enim
               talia
               sunt
               hominion
               merita
               ,
               ut
               propter
               ea
               vita
               aeterna
               deberetur
               ex
               jure
               ,
               aut
               Deus
               injuriam
               aliquam
               faceret
               ,
               nisi
               eam
               donaret
               .
               Nam
               ut
               taceam
               quod
               merita
               ●mnia
               Dona
               Dei
               sunt
               ,
               &
               ita
               bomo
               m●gis
               propter
               ipsa
               Deo
               debitor
               est
               ,
               qu●m
               Deus
               bomini
               ,
               quid
               sunt
               merita
               omnia
               ad
               tantam
               gloriam
               ?
            
             Bernard
             Se●m
             .
             1.
             
               de
               Aunur
            
             .
             Bellarm.
             
               de
               Justis
               .
               l.
            
             5.
             c.
             6.
             
          
           
             Hugo
             de
             S.
             ●ict
             .
             
               Annot.
               Elucidator
               in
            
             Rom.
             
          
           
             Lomb.
             
               Sent.
               l.
            
             2.
             dist
             .
             27.
             
          
           
             Genebrard
             .
             
               de
               Trinit
               .
               l.
            
             3.
             p.
             312.
             
          
           
             Pull
             .
             
               Sentent
               .
               Part.
            
             1.
             c.
             13.
             
          
           
             Guliel
             .
             Antis
             .
             l.
             3.
             tr
             .
             12.
             q.
             2.
             
               de
               m●rito
               virt
            
             .
          
           
             1.
             2.
             q.
             114.
             art
             .
             1.
             
          
           
             art
             .
             3.
             
          
           
             Richard.
             
               in
               Sent.
               l.
            
             2.
             dist
             .
             27.
             art
             .
             2.
             
             Q.
             3.
             
          
           
             Nich.
             deOrb
             .
             
               in
               Sent.
               l.
            
             2.
             dist
             .
             27.
             
          
           
             Hos.
             Confess
             .
             Petrico
             c.
             73.
             p.
             141.
             
          
           
             P.
             Burg.
             
               addit
               .
               ad
            
             Lyram
             in
             Ps.
             35.
             
          
           
             Bell.
             
               de
               justif
               .
               l.
            
             5.
             c.
             17.
             
          
           
             Coster
             .
             
               En●●rid
               .
               p.
            
             294.
             
          
           
             
               Suarez
               .
               
                 de
                 Grat.
                 l.
              
               12.
               c.
               1.
               n.
               18.
               
            
             
               Vasquez
               in
               1.
               2.
               
               Disp.
               213.
               c.
               5.
               
            
          
           
             Bhemists
             on
             2
             Tim.
             4.
             8.
             
          
           
             On
             Heb.
             6.
             8.
             
          
           
             Gamach
             .
             in
             1.
             2.
             
             
               Th.
               Q.
            
             114.
             c.
             2.
             
             Concil
             .
             2.
             
             
               Omnes
               Catholici
               fatentur
               justos
               suis
               bonis
               operibus
               mereri
               gloriam
               de
               Condigno
               .
            
          
           
             Aug.
             Reding
             
               Defens
               .
               Conc.
            
             Trident.
             Tr.
             4.
             se●t
             .
             2.
             
               ad
               sess
            
             .
             6.
             c.
             1.
             
          
           
             Sess.
             7.
             
             Can.
             1.
             
          
           
             C●tech
             .
             Trident
             .
             Part.
             2.
             n.
             10.
             
          
           
             Bell.
             
               de
               Sa●●am
               .
               l.
            
             2.
             
             ●
             .
             25.
             
          
           
             
               In
               quatuor
               quae
               sunt
               propriè
               dict●
               Sacramenta
               novae
               legis
               est
               forma
               instituta
               à
               Domino
               vel
               ab
               Ecclesia
               .
            
             Alex.
             Halens
             .
             Part.
             4.
             q.
             5.
             
             M.
             3.
             4.
             2.
             
          
           
             Memb.
             2.
             a.
             1.
             
          
           
             Memb.
             3.
             a.
             2.
             sect
             .
             3.
             
          
           
             ●ell
             .
             de
             
               Sacr.
               l.
            
             1.
             
             ●
             .
             21.
             
          
           
             Suarez
             .
             in
             3.
             
               p.
               Tb.
               Tom.
            
             3.
             
             Disp.
             2.
             sect
             .
             3.
             
          
           
             Lugo
             
               de
               〈◊〉
               .
               D●p
               .
               ●
               .
               〈◊〉
               .
            
             5.
             
          
           
             P●t
             .
             à
             Sanct.
             Joseph
             .
             
               Idea
               Theol.
               Sacr.
               l.
            
             1.
             c.
             3.
             
          
           
             
               Conc.
               Tri●
               .
               
                 De
                 Confirm
                 .
                 Can
              
               2.
               
            
             
               Conc.
               Florent
               .
               
                 Decret
                 .
                 U●isnis
              
               .
            
          
           
             Ma●●il
             .
             
               in
               s●●●
               .
               l.
            
             4
             q.
             5.
             4.
             1.
             
          
           
             Aureol
             in
             4.
             d.
             7.
             q.
             1.
             
          
           
             Greg
             de
             Val.
             Tom.
             4.
             
             Q.
             5.
             
             Pun●
             .
             2.
             
          
           
             Gui●o
             Brianson
             in
             4.
             
               sent
               .
               q.
            
             5.
             
             Con●
             .
             1.
             
          
           
             Guil.
             Antis
             .
             
               in
               l.
            
             4.
             tract
             .
             9.
             
          
           
             Bonav
             .
             in
             4.
             d.
             7.
             a.
             1.
             q.
             2.
             
          
           
             Alex.
             p.
             4.
             q.
             9.
             m●mb
             .
             1.
             
          
           
             J●●
             .
             de
             Vitr
             .
             
               Hi●●
               .
               occid
               .
               c.
            
             ●7
             .
          
           
             Aq.
             p.
             3.
             q.
             72.
             a
             1.
             
             
               Resp.
               ad
            
             1.
             
          
           
             Conink
             
               de
               Sacram.
               q.
            
             72.
             a.
             3.
             dab
             .
             1.
             
          
           
             Petr.
             Aurel.
             
               Oper.
               p
            
             546
             ,
             547.
             p.
             567.
             
          
           
             Sirmo●
             ,
             Ant.
             2.
             p.
             64.
             
          
           
             p.
             6●
             .
          
           
             Petr.
             A●rel
             .
             
               Op.
               p.
            
             5●7
             .
          
           
             Suarez
             .
             To.
             3.
             q.
             3.
             
               p.
               Th.
            
             ●
             .
             72.
             
             Disp.
             33.
             sect
             .
             5.
             
          
           
             D●●ret
             .
             Uni●nis
             .
          
           
             Bell.
             
               de
               Sacr.
               Ordinis
               ,
               l.
            
             1.
             c.
             9.
             
          
           
             Arcud
             .
             
               de
               Sacram
               .
               l.
            
             6.
             c.
             4.
             
          
           
             L●go
             
               de
               Sac.
               Disp.
            
             2.
             sect
             .
             5.
             n.
             85.
             
          
           
             n.
             92.
             
          
           
             Ysambert
             .
             
               de
               Sacram.
               Ordinis
               ,
               Disp.
            
             3.
             
             Art.
             6.
             
          
           
             Hallier
             
               de
               Sacris
               Elect.
               &
               Ordinat
               .
               sect
               .
            
             2.
             c.
             2.
             art
             .
             1.
             
          
           
             p.
             439.
             
          
           
             Petr.
             à
             Sanct.
             Joseph
             ,
             
               Idea
               Theod.
               Sacr.
               l.
            
             4.
             c.
             1.
             p.
             396.
             
          
           
             Morin
             .
             
               de
               Sacris
               Ordin
               .
               Part.
            
             3.
             
             
               Ex.
               ercit
            
             .
             7.
             c.
             1.
             
          
           
             c.
             3.
             n.
             1.
             
          
           
             n.
             6.
             c.
             6.
             
          
           
             n.
             2.
             
          
           
             Bell.
             
               de
               Sacram
               .
               l.
            
             1.
             c.
             24.
             
          
           
             Aug.
             in
             Joh.
             Tr.
             80.
             
          
           
             St.
             Aug.
             ●●
             .
             ad
             Bonifac.
             
          
           
             Suarez
             .
             T●m
             .
             3.
             in
             3.
             
               C.
               Q.
            
             60.
             
             Disp.
             1.
             a.
             3.
             sect
             .
             4.
             
          
           
             Concil
             Flor.
             
               Decr.
               Union
               .
               Concil
            
             .
             Trid.
             Sess.
             14.
             c.
             3.
             
          
           
             
               Bell.
               
                 de
                 poenit
                 .
                 l.
              
               1.
               c.
               16.
               
               Soto
               
                 in
                 l.
              
               4.
               
                 sent
                 .
                 d.
              
               14.
               
                 q.
                 I.
              
               
            
             
               Vasq.
               in
               3.
               p.
               ●
               .
               34
               Art.
               1.
               n.
               9.
               
            
          
           
             Enchirid.
             Colon
             .
             f.
             180.
             
          
           
             Bell.
             
               de
               poenit
               .
               l.
            
             1.
             c.
             16.
             
          
           
             
               Major
               .
               in
               4.
               
                 sent
                 .
                 dist
              
               .
               14.
               q.
               2.
               
            
             
               Biel
               in
               4.
               dist
               .
               14.
               q.
               2.
               
            
          
           
             Brianson
             in
             4.
             
               sent
               .
               Q.
            
             8.
             
             Concl.
             3.
             
          
           
             Durand
             .
             
               in
               l.
            
             4.
             dist
             .
             16.
             q.
             1.
             
          
           
             
               Ockam
               in
               4.
               
                 sen.
                 q.
              
               8.
               
            
             
               Scot.
               
                 in
                 l.
              
               4.
               
                 sent
                 .
                 dist
              
               .
               16.
               
               Q.
               1.
               
            
          
           
             Cancil
             .
             Trid.
             Sess.
             14.
             
               de
               Poenit.
               Sacr.
               Can.
            
             4.
             
          
           
             Can.
             9.
             
          
           
             B●●l
             in
             4.
             dist
             .
             14.
             1.
             2.
             
             ●ot
             .
             2.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
             4.
             
             〈◊〉
             .
             ●
             .
             12.
             
             〈◊〉
             .
          
           
             
               Tostat.
               
                 Defens
                 .
                 part
              
               .
               1.
               c.
               6.
               
            
             
               Ockam
               
                 in
                 l.
              
               4.
               q.
               9.
               a.
               4.
               ad
               1.
               
            
          
           
             Thom.
             de
             Argent
             .
             l.
             4.
             
             Dist.
             18.
             a
             3.
             
          
           
             Gul.
             Antis
             .
             l.
             4.
             f.
             254.
             
          
           
             Bonavent
             .
             l.
             4.
             dist
             .
             18.
             q.
             1.
             
          
           
             
               Alex.
               Halens
               .
               part
               4.
               q.
               21.
               memb
               .
               3.
               art
               .
               1.
               
            
             
               Pet.
               Lomb.
               l.
               4.
               dist
               .
               18.
               part
               .
               1.
               
            
          
           
             Vasquez
             in
             3.
             
             Q.
             84.
             
             A.
             3.
             dub
             .
             2.
             17.
             
          
           
             Hadrian
             
               Quodlib
               .
               q.
            
             5.
             3.
             princip
             .
          
           
             Concil
             .
             Trid.
             Sess.
             14.
             
             Can.
             1
             ,
             2.
             
          
           
             Cap.
             1
             ,
             2
             ,
             3.
             
          
           
             Suarez
             in
             3.
             
               part
               .
               disp
            
             .
             39.
             sect
             .
             1.
             n.
             5.
             
          
           
             Bell.
             
               de
               Extr.
               Unct.
               c.
            
             2.
             
             Makl
             .
             
               de
               Sacram
               .
               Extr.
               Unct.
               q.
            
             2.
             
          
           
             Greg.
             de
             Val.
             To.
             4.
             
             Disp.
             8.
             
             Q.
             1
             Punct
             .
             1.
             
          
           
             Cath.
             
               ●●not
               .
               in
               Comment
            
             .
             Cajet
             .
             l.
             5.
             p.
             464.
             
          
           
             S●●r
             .
             Greg.
             p.
             252.
             
          
           
             Cassand
             .
             
               not
               .
               in
            
             Hymn
             .
             p.
             288.
             
          
           
             Maldonat
             .
             
               de
               Sacramen
               ex●r
               .
               Unct.
               q.
            
             1.
             
          
           
             
               Gamach
               .
               
                 de
                 Extr.
                 U●●t
                 .
                 c.
              
               3.
               
            
             
               Suar●z
               in
               3.
               
                 p●r●
                 .
                 Disp.
              
               4●
               .
               〈◊〉
               .
               3.
               
            
          
           
             
               ●reg
               .
               
                 Sacr.
                 p.
              
               252.
               
            
             
               Menard
               .
               
                 Not.
                 p.
              
               337.
               
            
          
           
             p.
             342.
             
          
           
             p.
             353.
             
          
           
             p.
             352.
             
          
           
             Suarez
             ibid.
             
          
           
             ●
             .
             3.
             
          
           
             Mald.
             
               ib.
               q.
            
             3
             
          
           
             Bell.
             
               de
               Sacr.
               l.
            
             2.
             c.
             26.
             
          
           
             c.
             2.
             
          
           
             Conc.
             Trid.
             Sess.
             24.
             c.
             1.
             
          
           
             Vasq.
             
               de
               Sacr.
               Matri●
               .
               Disp.
            
             ●
             .
             c.
             1.
             
          
           
             ●
             .
             3.
             
          
           
             Greg.
             de
             Val.
             To.
             4.
             
             Disp.
             10.
             
             Punct
             .
             5.
             
          
           
             Mald.
             
               de
               Sac.
               Matrim
               .
               q.
            
             1.
             
          
           
             Bell.
             
               de
               Matr.
               Sa●r
               .
               l.
            
             1.
             0.
             5.
             
          
           
             Navar.
             
               Max.
               c.
            
             22.
             n.
             20.
             
          
           
             Hostiens
             .
             
               Sum.
               de
               Sacr.
               non
               iter
               .
               n.
            
             7.
             
          
           
             Durand
             .
             
               in
               sent
               .
               l.
            
             4.
             
             Dist.
             26.
             q.
             3.
             
          
           
             Eell
             .
             
               de
               Sacr.
               Matr.
               l.
            
             1.
             c.
             5.
             
          
           
             
               Vasq.
               
                 da
                 Sacr.
                 Matr.
                 Disp.
              
               2.
               
               ●
               .
               6.
               
            
             
               Basil.
               Pont.
               
                 de
                 Matr.
              
               l.
               1.
               
               ●
               .
               5.
               n.
               10.
               
            
          
           
             Almain
             in
             4.
             
             Dist.
             26.
             q.
             1.
             
          
           
             Bell.
             
               de
               Sacr.
               l.
            
             2.
             c.
             25.
             
          
           
             
               De
               Matrim
               .
               Sacr.
               l.
            
             1.
             c.
             4.
             
          
           
             Possev
             .
             in
             Appar
             .
          
           
             
               Leo
               Allat
               .
               
                 de
                 Concord
                 .
                 l.
              
               2.
               c.
               13.
               
            
             
               n.
               13.
               
               
                 De
                 Simeon
                 .
                 Script
                 .
                 p.
              
               185.
               &c.
               
            
          
           
             Crusii
             Turc●
             Groec
             .
          
           
             Leo
             Allat
             .
             
               de
               Concord
               .
               l.
            
             3.
             c.
             16.
             n.
             4.
             
          
           
             n.
             9.
             
          
           
             n.
             10.
             
          
           
             n.
             15.
             n.
             17.
             
          
           
             
               Act.
               Theolog.
            
             Wirtemberg
             .
             p.
             240.
             
          
           
             Metroph
             .
             
               Confess
               .
               Eccl.
            
             Orient
             .
             p.
             74.
             
          
           
             Leo
             Allat
             .
             
               de
               Concord
               .
               E●●l
            
             .
             Occident
             .
             &
             Orient
             .
             l.
             3.
             c.
             17.
             
          
           
             Arcud
             .
             
               d●
               Concord
               .
               l.
            
             2.
             c.
             6.
             
          
           
             
               C●●●il
               .
               Trid.
               
                 de
                 〈◊〉
                 .
                 C●●
              
               .
               ●
               .
            
             
               
                 De
                 Sa●ra●
                 .
                 〈◊〉
              
               .
               9.
               
            
          
           
             
               〈…〉
               .
            
             
               〈…〉
               .
            
          
           
             Concil
             .
             Trid.
             
               de
               Paenit
               .
               c.
            
             6.
             ●an
             .
             9.
             
          
           
             〈◊〉
             .
             〈◊〉
             .
             
               p.
               q.
            
             84.
             
             
               〈◊〉
               .
               a●
            
             .
             1.
             
          
           
             Arcud
             
               de
               Concord
            
             .
             4.
             
               l.
               c.
            
             3.
             p.
             36●
             .
          
           
             p.
             370.
             
          
           
             Catumsyritus
             
               de
               vera
               Conc.
               Proleg
               .
               p.
            
             153.
             
          
           
             Concil
             .
             Trid.
             
               de
               Poenit.
               c.
            
             5.
             
          
           
             Can.
             7.
             
          
           
             Arcud
             .
             p.
             373.
             
          
           
             S●●
             .
             2●
             .
             
               de
               〈◊〉
               .
               Or●i●
               .
               C●●
               .
            
             1.
             
          
           
             Bell.
             
               de
               Extr.
               Unit.
               l.
            
             1.
             c.
             4.
             
          
           
             Arcud
             .
             
               de
               Concord
               .
               l.
            
             5.
             c.
             4.
             
          
           
             p.
             389.
             c.
             5.
             c.
             7.
             p.
             403.
             
          
           
             
               Con●
               .
               Tri●
               .
               
                 de
                 Extr.
                 〈◊〉
                 ,
                 c.
              
               1.
               
            
             
               Catumsyr
               .
               
                 Vera
                 Co●cord
                 .
                 Tr.
              
               1.
               p.
               156.
               
               Arcu●
               .
               l.
               5.
               ●
               c.
               2.
               
            
          
           
             Conc.
             Trid.
             S●ss
             .
             24.
             
             Can.
             7.
             
          
           
             ●ell
             .
             
               de
               Matr.
            
             l.
             1.
             c.
             16.
             
          
           
             Pet.
             Jarric
             .
             
               Rer
               J●dic
               .
               To.
            
             3.
             p.
             2.
             c.
             12.
             
          
           
             
               Histoire
               Critique
               ,
               ch
            
             .
             8.
             p.
             104.
             
          
           
             p.
             105.
             
          
           
             p.
             112.
             
          
           
             p.
             113.
             
          
           
             p.
             13.
             
          
           
             Cotov
             .
             Itin.
             Hierosol
             .
             &
             Syr.
             p.
             206.
             
          
           
             Godign
             .
             
               de
               〈◊〉
               〈◊〉
               .
               l.
            
             1.
             
             ●
             .
             〈◊〉
             .
          
           
             ●
             .
             〈◊〉
             .
          
           
             Clem.
             Ga●an
             .
             
               Conc.
               Eccles.
            
             Arm.
             cum
             Rom.
             c.
             30.
             p.
             516.
             
          
           
             Clem.
             Galan
             .
             To.
             3.
             p.
             439.
             
          
           
             p.
             636.
             
          
           
             p.
             605.
             
          
           
             Hugo
             de
             S.
             Vict.
             
               de
               Offi●●
               l.
            
             1.
             c.
             12.
             
          
           
             Rup
             .
             Tuit
             .
             
               de
               Vict.
               Verbi
               .
               l.
            
             12.
             c.
             11.
             
          
           
             Hugo
             
               do
               Sac.
               l.
            
             1.
             part
             .
             9.
             c.
             6
             ,
             7.
             
          
           
             Fulb.
             Carnot
             .
             Epist.
             1.
             
          
           
             
               De
               Inst.
               Cler.
               l.
            
             1.
             c.
             31.
             
          
           
             Rab.
             Maur.
             
               de
               Inst.
               Cler.
               l.
            
             1.
             c.
             24.
             
          
           
             Bell.
             
               de
               Sacr.
               l.
            
             2.
             c.
             27.
             
          
           
             Walaf
             .
             Strab.
             
               de
               Reb.
               E●cl
               .
               c.
            
             16
             ,
             17
             ,
             25.
             
          
           
             Pasch.
             Radb
             .
             
               de
               c●rp
               .
               &
               sang
               .
               Dom.
               c.
            
             3.
             
          
           
             Isid.
             Orig.
             1.
             6.
             
               de
               Officiis
            
             .
          
           
             
               Iro
               Decret
            
             2.
             
               p.
               c.
            
             73.
             
          
           
             Ysamb.
             
               ad
               .
               q.
            
             72.
             
             Disp.
             1.
             
             ●
             .
             3.
             
          
           
             Ivo
             
               ib.
               c.
            
             75
             :
          
           
             Alex.
             Consil.
             
          
           
             S.
             Chrys.
             in
             Joh.
             hom
             .
             87.
             
          
           
             S.
             Cyril
             .
             in
             Joh.
             l.
             12.
             
          
           
             Leo
             
               in
               Epist.
               ad
            
             Flavian
             .
          
           
             
               S.
               Aug.
               in
               Joh.
               Tr.
               9.
               15.
               in
               Ps.
               40
            
             
               
                 De
                 Ci●●it
                 .
                 Dei
                 ,
                 l.
              
               15.
               c.
               26.
               
            
             
               
                 De
                 Symbol
                 .
                 c.
              
               6.
               
            
          
           
             Bell.
             
               de
               Sacr.
               l.
            
             2.
             c.
             26.
             
          
           
             Concil
             .
             Trid.
             Sess.
             14.
             
               de
               Poenit.
               c.
            
             5.
             
          
           
             Ib.
             
          
           
             Can.
             1.
             
          
           
             3.
             
          
           
             4
             ,
             6
             ,
             7.
             
          
           
             Maldonat
             
               de
               Sacr.
               Poenit.
               De
               Confess
               .
               c.
            
             2.
             
          
           
             Vasquez
             in
             3.
             
             Th.
             To.
             4.
             
             Q.
             90.
             art
             .
             1.
             n.
             4.
             
          
           
             Suarez
             in
             3.
             p.
             Th.
             To.
             4.
             
             Disp.
             35.
             
             §
             1.
             
          
           
             Greg.
             de
             Valent
             .
             To.
             4.
             
             Disp.
             7.
             
             Q.
             9.
             
             Punct
             .
             2.
             
          
           
             Nat.
             Alex.
             
               de
               Sacr.
               Confess
               .
               p.
            
             229.
             
          
           
             
               Hist.
               Confes.
               Auric
               .
               c.
            
             29.
             
          
           
             Lom
             .
             
               sent
               .
               l.
            
             4.
             dist
             .
             17.
             
          
           
             Grat.
             
               de
               Paenit
               .
               Dist.
            
             1.
             
          
           
             Bell.
             
               de
               poenit
               .
               l.
            
             3.
             c.
             5.
             
          
           
             
               Hist.
               Confess
               .
               Auric
               .
               p.
            
             388.
             
          
           
             Vasquez
             
               ubi
               supr
            
             .
             Catharin
             .
             in
             Cajet
             .
             p.
             446.
             
          
           
             Biel
             in
             4.
             
               sent
               .
               Dist.
            
             17.
             q.
             1.
             a.
             1.
             
          
           
             Brianson
             q.
             8.
             
             Doc.
             1.
             f.
             138.
             
          
           
             
               De
               Orbellis
               
                 ad
                 l.
              
               4.
               
               Dist.
               17.
               
            
             
               Almain
               in
               4.
               
               Dist.
               17.
               
            
          
           
             Vasquez
             
               ib.
               dub
            
             .
             2.
             
          
           
             
               Greg.
               de
               Valent
               .
               
                 de
                 Necessit
                 .
                 Confess
                 .
                 c.
              
               3.
               
            
             
               Nat.
               Alex.
               
                 de
                 Sacr.
                 Confess
                 .
                 p.
              
               22.
               
            
             
               Cyprian
               ad
               Jub
               .
               Ep.
               73.
               
            
          
           
             Aug.
             in
             Joh.
             Tr.
             121.
             
          
           
             
               S.
               Mark.
               16.
               16.
               
            
             
               S.
               Luke
               24.
               47.
               
            
          
           
             Pet.
             Lomb.
             l.
             4.
             
             Dist.
             18.
             
          
           
             Hieron
             .
             in
             Matth.
             c.
             16.
             
          
           
             Scot.
             
               in
               l.
            
             4.
             
             Dist.
             17.
             
               q.
               unica
            
             .
          
           
             Bonav
             .
             in
             4.
             
             Dist.
             17.
             q.
             3.
             
          
           
             Bell.
             
               de
               Poen
               .
               l.
            
             2.
             c.
             12.
             
          
           
             Alex.
             Sum.
             3.
             
               p.
               q.
            
             18.
             num
             .
             3.
             art
             .
             2.
             
          
           
             Bell.
             
               de
               Poen
               .
               l.
            
             3.
             c.
             6.
             
          
           
             Albasp
             .
             
               Obs.
               l.
            
             2.
             c.
             26.
             
          
           
             
               La
               Cerda
               .
               
                 Advers
                 .
                 Sacr.
                 c.
              
               142.
               p.
               2.
               
            
             
               
                 Hist.
                 Confess
                 .
                 Auric
                 .
                 c.
              
               4.
               p.
               72.
               
            
          
           
             Baron
             .
             
               ad
               A.
               D.
            
             56.
             
          
           
             Iren.
             l.
             1.
             c.
             9.
             
          
           
             
               Petav.
               
                 Not.
                 ad
              
               Epiphan
               .
               p.
               71.
               
            
             
               
                 De
                 la
                 Penit.
                 publique
                 ,
                 l.
              
               2.
               c●
               .
               13.
               n.
               9.
               
            
          
           
             Rigalt
             .
             
               not
               .
               in
            
             .
             Tert.
             
               de
               P●n
            
             .
          
           
             
               Pamel
               .
               not
               .
               1.
               in
               Tert.
               
                 de
                 .
                 Poenit.
              
               
            
             
               Albasp
               .
               
                 Obs.
                 l.
              
               2.
               c.
               5.
               
            
             
               Petav.
               ad
               Epiph
               .
               p.
               236.
               
            
             
               
                 Append.
                 ad
              
               Epiph.
               c.
               3.
               p.
               91.
               
            
          
           
             〈◊〉
             .
             Illiber
             .
             c.
             1
             ,
             2
             ,
             3
             ,
             &c.
             
          
           
             
               De
               Poenit.
               can
            
             .
             7.
             
          
           
             Petav.
             
               not
               .
               ad
            
             Epiph.
             p.
             238.
             
          
           
             Greg.
             Nyss.
             
               Epist.
               ad
            
             Let.
             c.
             4
             ,
             5.
             
          
           
             Cypr.
             
               de
               lap-●is
            
             ,
             ●
             .
             23.
             
          
           
             Cypr.
             Ep.
             10.
             
          
           
             Cypr.
             Ep.
             12.
             
          
           
             Orig.
             in
             Levit
             .
             Hom.
             2.
             in
             Psal.
             37.
             
             Hom.
             2.
             in
             Luc.
             Hom.
             17.
             
          
           
             
               Hist.
               Confess
               .
               Auric
               .
               c.
            
             5.
             n.
             8.
             
          
           
             
               Pandect
               .
               Canon
               .
               Vol.
            
             2.
             
          
           
             
               Socr.
               l.
               5.
               c.
               19.
               
            
             
               Soz.
               l.
               7.
               c.
               16.
               
            
          
           
             Socr.
             l.
             5.
             c.
             19.
             
          
           
             Soz.
             l.
             7.
             c.
             16.
             
          
           
             Concil
             .
             Trid.
             Sess.
             13.
             c.
             7.
             
             Can.
             11.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             S.
             Chrys.
             To.
             6.
             p.
             837.
             
             Hom.
             8.
             
               d●
               Poenit.
               H●m
            
             .
             28.
             in
             1
             ad
             Corin●●
             .
          
           
             Petav.
             
               Not.
               ad
            
             Epiphan
             .
             p.
             244.
             
          
           
             Cathar
             .
             c.
             Cajetan
             .
             p.
             453.
             
          
           
             451.
             
          
           
             
               Hist.
               Confess
               .
               Auric
               .
               p.
            
             201.
             
          
           
             Cassian
             .
             Collat
             .
             20.
             c.
             8.
             
          
           
             
               Hist.
               Confess
               .
               Auric
               .
               c.
            
             18.
             p.
             286.
             
          
           
             
               S.
               Chrys.
               in
               Matth.
               Hom.
               71.
               
            
             
               In
               2
               
                 Ep.
                 ad
              
               .
               Cor.
               Hom.
               18.
               
            
             
               Hom.
               3
               
                 in
                 Ep.
                 ad
              
               Ephes.
               
            
          
           
             Petav.
             
               de
               la
               Penitence
               publique
               ,
               l.
            
             5.
             ch
             .
             10.
             p.
             64.
             
          
           
             Arn.
             
               de
               freq
               .
               Communione
               ,
               Part.
            
             2.
             c.
             3.
             p.
             205.
             
          
           
             Petav.
             l.
             2
             ,
             c.
             5.
             n.
             3.
             
          
           
             l.
             6.
             c.
             2
             ,
             &c.
             
          
           
             Morin
             .
             
               Com.
               de
               Poenit.
               l.
            
             10.
             c.
             17.
             
          
           
             Theod.
             
               Vind.
               p.
            
             61
             ,
             &c.
             
          
           
             
               Hist.
               Confess●
               .
               Auric
               .
               c.
            
             2.
             
          
           
             Joh.
             Morin
             .
             
               Com
               de
               Poen
               .
               l.
            
             6.
             c.
             22
             ,
             23.
             
          
           
             c.
             23.
             n.
             1
             ,
             2.
             
          
           
             
               Hist.
               Confess
               .
               Auric
               .
               c.
            
             25.
             n.
             3.
             
          
           
             c.
             29.
             p.
             387.
             
          
        
         
           Notes for div A61532-e69970
           
             Apoc.
             2.
             17.
             
          
           
             
               Accedit
               ad
               hoc
               ,
               locupletissimum
               Testimonium
               ,
               atque
               Decretum
               ex
               Indice
               librorum
               prohibitorum
               per
               Patres
               à
               Tridentina
               Synodo
               delectos
               conscripto
               &
               Authoritate
               Sanctiss
               .
               D.
               nostri
            
             Pii
             4.
             
             P.
             M.
             
               comprobato
               Regula
            
             .
             4.
             
             Jac.
             Ledesma
             .
             
               De
               Divin
               .
               Script
               .
               quavis
               lingua
               non
               legend
               .
               c.
            
             51.
             
          
           
             Alphons
             .
             à
             Castro
             
               de
               heret
               .
               Punit
               .
               l.
            
             3.
             c.
             6.
             
          
           
             
               Concil
               .
               Trid.
               Sess.
            
             25.
             c.
             15.
             
          
           
             a
             Quod
             Indice
             &
             Regulis
             confectisper
             Patres
             à
             Generali
             Synode
             T●identina
             dele●●os
             sanci●um
             est
             —
             Praeter
             ea
             quae
             T●dentinorum
             Patrum
             Regul●s
             supradictis
             decreta
             sunt
             .
          
           
             Qui
             sacrosancti
             Concilii
             Tridentini
             auctoritate
             prodierat
             .
          
           
             E
             quibus
             pateat
             fuisse
             semper
             communem
             &
             unanimem
             Orthodoxorum
             omnium
             sensum
             ac
             usum
             ;
             divinos
             Libros
             ac
             Officia
             Ecclesiastica
             ,
             vernaculo
             Idiomate
             neutiquam
             reddendi
             ;
             utpote
             Christianae
             Reipubl
             .
             damnosum
             ,
             ac
             rudibus
             &
             imperit
             is
             scandali
             occasionem
             praebens
             .
             Collectio
             Auctorum
             Version
             .
             vulg
             .
             damnant
             .
             Monit
             .
             ad
             Lector
             .
          
           
             Biblia
             supradicta
             omnine
             prohibemus
             ,
             &
             ab
             Ecclesia
             Catholicae
             sub
             Anathemate
             rejicimus
             .
          
           
             Illam
             omnim
             i●p●ob●m●●
             tanquan
             ab
             Eccl
             siae
             consuctudine
             alienam
             ,
             nec
             niji
             cum
             ingenti
             animarum
             perni●ie
             conjunction
             .
          
           
             Dialogue
             1.
             p.
             26.
             29.
             
          
           
             p.
             63.
             
          
           
             
               Dialogues
               in
               Answer
               to
            
             T.
             G.
             Part.
             4.